PRAEPARATIO 

(SUNDAYS) 


PRAEPARATIO;  or,  Notes  of  Pre- 
paration for  Holy  Communion,  founded 
on  the  Collect,  Epistle  and  Gospel  for 
every  Holy  Day  and  Saints'  Day  in  the 
Year.  With  Preface  by  the  Rev.  GEORGE 
CONGREVE,  S.S.J.E.  Crown  8vo,  6s.  net. 

PRAEPARATIO  ;  or,  Notes  of  Pre- 
paration for  Holy  Communion  founded 
on  the  Collect,  Epistle  and  Gospel  for 
every  Sunday  in  the  Year.  With  Preface 
by  the  Rev.  GEORGE  CONGREVE,  S.S.J.E. 
Crown  8vo,  6s.  net. 

MY  COMMUNION  :  Twenty-six  Short 
Addresses  in  Preparation  for  Holy  Com- 
munion. By  the  Author  of  "  Praeparatio." 
With  Preface  by  the  Rev.  GEORGE 
CONGREVE,  S.S.J.E.  Crown  Svo,  as.  6d. 
net. 

LONGMANS,    GREEN,    &    CO. 

LONDON,  NEW  YORK,  AND  BOMBAY 


PRAEPARATIO 

OR 

NOTES  OF   PREPARATION   FOR 
HOLY  COMMUNION 

FOUNDED  ON  THE  COLLECT,  EPISTLE  AND 

GOSPEL  FOR  EVERY  SUNDAY 

IN  THE  YEAR 


WITH    PREFACE    BY    THE 

REV.  GEORGE  CONGREVE,  M.A. 

OF  THE   SOCIETY  OF   ST.    JOHN   THE   EVANGELIST,   COWLEY 


THIRD  IMPRESSION 


LONGMANS,    GREEN,    AND    CO. 

39   PATERNOSTER   ROW,  LONDON 

NEW  YORK  AND  BOMBAY 

1906 


LOVE 

LOVE  bade  me  welcome  ;  yet  my  soul  drew  back 

Guilty  of  dust  and  sin. 
But  quick-eyed  Love,  observing  me  grow  slack 

From  my  first  entrance  in, 
Drew  nearer  to  me,  sweetly  questioning, 

If  I  lack'd  any  thing. 

A  guest,  I  answered,  worthy  to  be  here  : 

Love  said,  You  shall  be  he. 
I  the  unkind,  ungrateful  ?    Ah,  my  dear, 

I  cannot  look  on  thee. 
Love  took  my  hand,  and  smiling  did  reply, 

Who  made  the  eyes  but  I  ? 

Truth,  Lord,  but  I  have  marr'd  :  let  my  shame 

Go  where  it  doth  deserve. 
And  know  you  not,  says  Love,  who  bore  the  blame  ? 

My  dear,  then  I  will  serve. 
You  must  sit  down,  says  Love,  and  taste  my  meat : 

So  I  did  sit  and  eat. 

GEORGE  HERBERT. 


PREFACE 

I  REMEMBER  the  late  Canon  Wilson l  of  Rownhams 
speaking  of  the  great  spiritual  help  and  consolation 
which  he  found  in  a  weekly  service  of  preparation 
for  Holy  Communion,  at  a  church  where  the  writer 
of  the  following  Notes  ministered  at  that  time. 

Regarding  this  book  as  the  outcome  of  those  ser- 
vices of  preparation,  I  welcome  it  with  the  interest 
due  to  what  so  venerable  and  dear  a  person  grate- 
fully appreciated. 

The  Author  gives  us  in  these  pages  a  series  of  short 
meditations  on  the  Altar  Service  for  each  Sunday 
of  the  year,  to  be  used  in  preparation  for  Holy 
Communion. 

As  the  hurry  and  strain  of  life  increase,  the  diffi- 
culty of  finding  quiet  time  for  meditation  increases 
correspondingly ;  and  the  Church  is  bound  to  help 
souls  as  she  may  to  resist  this  ceaseless  pressure 
of  life  outward  to  the  surface  where  there  is  no  rest, 

1  Newman's  pupil  and  friend,  Kebfe's  curate  at  Hursley,  and  Pusey's 

fellow-worker. 

ru 


viii  preface 

and  to  find  and  keep  a  place  at  that  centre  of  peace, 
where  it  meets  with  God  in  mental  prayer. 

The  late  Bishop  Milman  of  Calcutta,  in  one  of  his 
charges,  while  rejoicing  with  his  clergy  in  the 
increasing  opportunities  for  public  service  in  the 
churches  of  his  diocese,  warned  them  that  public 
services,  however  multiplied,  could  never  take  the 
place  of  private  prayer  and  meditation.  On  the  con- 
trary, he  said  that  the  multiplication  of  public  services 
required  a  corresponding  advance  in  interior  prayer 
and  spiritual  life,  without  which  the  external  service 
must  lose  heart  and  vitality. 

And  if  all  our  public  services  gain  their  true  char- 
acter from  the  private  devotional  habits  of  those  who 
join  in  them,  this  will  be  specially  true  of  our 
Communions. 

We  move  in  a  spiritual  world  too  often  not  realised, 
because  we  fail  to  exercise  our  spiritual  faculties  on 
spiritual  things.  To  go  to  Communion  without  pre- 
paration is  to  treat  the  Holy  Sacrament  as  a  thing 
of  the  earth,  an  unreal  thing,  a  spiritual  pretence, 
as  a  mere  external  ceremony,  or  as  some  matter  of 
natural  magic,  which  is  supposed  to  act  mechanically 
or  chemically,  not  morally  and  spiritually.  But 
spirit  can  only  act  upon  our  spirit  according  to  the 
laws  of  the  Spirit.  Meditation  before  Communion  is 


preface  ix 

the  summoning  of  all  our  spiritual  faculties,  the 
awaking  of  the  King's  household,  as  it  were,  to  re- 
ceive His  Majesty,  Who  comes  to  us  in  the  holy 
mysteries. 

We  acknowledge  that  the  very  hand  and  lips  of  the 
communicant  receive  the  glorious  Body  and  Blood  of 
Christ  in  the  Sacrament;  but  it  is  not  the  hand  or 
the  lips  that  perceive,  delight  in,  and  adore  Him.  It 
is  our  faith  and  love,  awakened  and  illuminated  by 
spiritual  prayer,  that  discern  Who  it  is  that  comes  to 
us  in  the  Sacrament,  and  that  invite  Him  to  a  mansion 
prepared  for  Him  by  penitence  and  hearty  desires. 

So  great  a  gift  demands  a  great  love.  But  great 
love  does  not  spring  up  accidentally  for  us,  like  a 
wild  flower  by  the  road  side ;  we  shall  find  it  as  the 
merchant  seeking  goodly  pearls  found  one  pearl  of 
great  price.  This  book  will  not  save  us  the  trouble 
of  thinking,  and  of  seeking  Christ  for  ourselves  in  the 
Sacrament,  but  will  train  us  to  think  reverently  and 
to  seek  diligently  for  so  great  a  treasure. 

Among  those  of  us  who  are  used  to  approach  the 
Altar  every  Lord's  Day,  there  are  perhaps  many  who 
may  be  glad  of  the  help  to  spend  one  half-hour  a  week 
in  meditation,  which  this  book  offers  us,  as  a  prepara- 
tion for  their  weekly  communion. 

To  go  through  the  exercises  in  this  book  regularly, 


x  preface 

giving  half-an-hour  to  a  chapter  each  week;  to  turn 
its  thoughts  into  our  own  prayers,  at  some  quiet  time 
and  place,  would  be  for  us  an  experience  in  which  true 
devotion  might  come  to  life  in  us, — the  spirit  of  the 
earnest  seeker  after  God  in  the  holy  mysteries  might 
grow  strong  in  us,  through  the  discipline  of  such  faith- 
ful preparation. 

May  Christ  accept  and  bless  for  the  good  of  His 
flock,    what   His   servant   offers   to    Him  with   great 

reverence. 

G.  CONGREVE,  S.SJ.E. 

CAPETOWN,  July  i,  1901. 


INTRODUCTION 

THE  writer  has  seen,  in  congregations  of  various 
classes,  the  great  benefit  of  services  of  preparation 
for  Holy  Communion,  in  inducing  both  a  more  re- 
verent approach  to  the  Blessed  Sacrament  and  a  closer 
interest  in  the  progressive  teaching  of  the  Church. 

Some  of  these  Notes  have  already  appeared,  in  sub- 
stance, in  the  pages  of  the  Church  Review,  and  are 
reprinted  by  the  kind  permission  of  the  Editor.  Most 
of  them  are  echoes  of  Addresses  given  in  previous 
years.  Much  in  them  has  been  taken  from  other 
writers,  especially  the  Right  Rev.  the  Bishop  of 
Albany,  and  the  Right  Rev.  the  Bishop  of  Vermont. 
In  some  cases  references  have  been  given;  in  others 
the  quotations  are  simply  marked,  the  exact  authority 
having  been  forgotten.  In  many  cases  the  spirit  rather 
than  the  letter  has  been  followed. 

It  must  be  borne  in  mind  that  these  are  only  Notes, 
a  framework  of  quotations  and  suggestions,  to  be  used 
and  expanded  by  those  who  are  willing  to  spend  time 
in  preparation  for  their  Master's  Gift.  They  will  only 
be  intelligible  if  used  with  constant  reference  to  the 
Collect,  Epistle,  and  Gospel  for  each  week. 

XI 


CONTENTS 

Page 
First  Sunday  in  Advent   ......         i 

Second  Sunday  in  Advent          ...  .7 

Third  Sunday  in  Advent ...  ..12 

Fourth  Sunday  in  Advent          .         .         .         .         .18 

Sunday  after  Christmas  Day 23 

Epiphany  and  First  Sunday  after      .  .         .       28 

Second  Sunday  after  Epiphany .         .         .         .         -35 
Third  Sunday  after  Epiphany  ...  .40 

Fourth  Sunday  after  Epiphany          ....       46 
Fifth  Sunday  after  Epiphany    .         .         .         .         .52 

Sixth  Sunday  after  Epiphany 58 

Scptuagesima  .         .         .         .          .         .         .         .64 

Sexagesima     .         .         .         .          .         .         .         -7° 

Quinquagesima 76 

First  Sunday  in  Lent        .         .         .         .         .         .82 

Second  Sunday  in  Lent     .         .         .         .         .         .87 

Third  Sunday  in  Lent      .         .      j,         .         .         -93 
Fourth  Sunday  in  Lent     .         .         .          .         .  99 

xiu 


xiv  Contents 

Page 

Fifth  Sunday  in  Lent       .         .         .         .         .         .105 

Sunday  next  before  Easter         .         .         .          .         .no 

Easter  Day .         .116 

First  Sunday  after  Easter 122 

Second  Sunday  after  Easter      .         .         .         .         .129 

Third  Sunday  after  Easter 135 

Fourth  Sunday  after  Easter  .  .  .  .  .142 
Fifth  Sunday  after  Easter  .  .  .  .  .149 
Ascension  Day  and  Sunday  after  .  .  .  .156 

Whitsunday 163 

Trinity  Sunday .170 

First  Sunday  after  Trinity 177 

Second  Sunday  after  Trinity     .         .         .         .         .185 

Third  Sunday  after  Trinity 192 

Fourth  Sunday  after  Trinity     .         .  198 

Fifth  Sunday  after  Trinity 204 

Sixth  Sunday  after  Trinity 211 

Seventh  Sunday  after  Trinity    .         .         .         .         .219 

Eighth  Sunday  after  Trinity 225 

Ninth  Sunday  after  Trinity 231 

Tenth  Sunday  after  Trinity       .         .         .         .         -237 

Eleventh  Sunday  after  Trinity 242 

Twelfth  Sunday  after  Trinity 248 


Contents  xv 

Page 

Thirteenth  Sunday  after  Trinity        .  .  .  .254 

Fourteenth  Sunday  after  Trinity        .  .  .  .261 

Fifteenth  Sunday  after  Trinity           .  .  .  .267 

Sixteenth  Sunday  after  Trinity .         .  .  .  273 

Seventeenth  Sunday  after  Trinity       .  .  .  .279 

Eighteenth  Sunday  after  Trinity        .  .  .  .286 

Nineteenth  Sunday  after  Trinity        .  .  .  .292 

Twentieth  Sunday  after  Trinity         .  .  .  .297 
Twenty-first  Sunday  after  Trinity      ....     304 

Twenty-second  Sunday  after  Trinity .  .  .  .310 

Twenty-third  Sunday  after  Trinity    .  .  .  .316 

Twenty-fourth  Sunday  after  Trinity  .  .  .  .322 

Twenty-fifth  Sunday  after  Trinity     .  .  .  .328 


preparation  for  Communion 


The  First  Sunday  in  Advent 

The  Collect. — Almighty  God,  give  us  grace  that  we  may 
cast  away  the  works  of  darkness,  and  put  upon  us  the 
armour  of  life,  now  in  the  time  of  this  mortal  life,  in  which 
Thy  Son  Jesus  Christ  came  to  visit  us  in  great  humility ; 
that  in  the  last  day,  when  He  shall  come  again  in  His 
glorious  Majesty  to  judge  both  the  quick  and  dead,  we 
may  rise  to  the  life  immortal,  through  Him  Who  liveth 
and  reigneth  with  Thee  and  the  Holy  Ghost,  now  and  for 
ever.  Amen. 

The  Epistle.— Rom.  xiii.  8.     The  GospeL—St  Matt.  xxi.  i. 


Advent  an  end  and  a  beginning. 

I.  Advent  an  opportunity  for  retrospect.     Look  back 
over  the  Advents  of  Christ  to  the  individual 
soul  since  last  Advent  Sunday. 
(i.)  The  comings  of  Christ  to  the  soul  in  absolu- 
tion.    So  many  confessions  made,  so  many 
absolutions  received.     Christ   the   Priest, 
Christ  the  Absolver,  coming  to  the  soul 
seeking  fruit ;  and  yet — 

(ii.)  So  many  attendances  at  the  Holy  Eucharist, 
entering  into  the  very  Presence-chamber 
of  Christ  the  King ;  so  many  prayers  said, 

A 


preparation  for  Communion 


so  many  intentions  offered,  so  many  in- 
spirations of  the  Holy  Spirit ;  and  yet — 
(iii.)  So  many  preparations  for   Communion,  so 
many  Communions  made;  so  many  Ad- 
vents of  Jesus  in  the  Blessed  Sacrament 
to  the  soul,  in  all  the  fulness  and  reality 
of  His  love  and  power ;  and  yet — 
What  with  the  opportunities  of  the  past  year  of  grace  we 
ought  to  be  and  what  we  are. 

II.  Advent  the  commencement  of  a  new  period  of  grace. 
The  story  of  God's  love  and  of  man's  redemption  once 

more  to  be  unfolded. 

The  birth,  life,  death,  resurrection,  ascension  of  our 
Lord  once  more  to  pass  before  us. 

God  offers  a  new  series  of  opportunities.  It  is  for  us  to 
use  them.  "The  night  cometh  when  no  man  can  work." 
We  cannot  tell  when  the  night  shall  close  upon  our  lives : 
the  shadows  already  may  be  gathering. 

The  only  thing  to  be  done  is  at  once  to  begin  again, 

We  hardly  dare.  The  old  beginnings  and  the  old 
failures,  the  unfulfilled  promises  and  the  broken  resolutions 
haunt  us ;  what  can  we  do  with  them  ? 

Mould  them  with  the  tears  of  contrition  into  the  concrete 
of  stability,  and  build  therewith  the  steps  whereby  to  mount 
to  better  things,  the  steps  which  shall  lead  to  the  altar 
of  perfect  sacrifice. 

III.  Advent  the  season  of  preparation. 

Life  a  preparation  for  death ;  life  the  preparation  for 
eternity.  The  preparation  twofold — 

(a)  We  are  bidden  to  prepare :  "  Prepare  to  meet 

thy  God ; " 

(b)  Christ,  by  His  advents  to  the  soul,  is  seeking  to 

prepare  us. 


ZTbe  jfirst  Sunfcas  in  Bfcveut  3 

"  I  am  come  a  light  into  the  world,  that  whosoever 
believeth  on  Me  should  not  abide  in  darkness." 

In  Advent  the  Church  seeks  to  prepare  us ; 

(i.)  For  commemoration  of  Christ's  past  coming   in 

great  humility  at  Bethlehem ; 
(ii.)  For  His  present  coming  in  great  humility  in  the 

Blessed  Sacrament  at  Christmas. 

The  pure  in  heart  shall  see  God  manifest  in  the  Flesh. 
The  lowly-minded  shall  hear  the  angels'  song. 
Say  the  Vent,  Creator. 


The  Collect  sounds  the  note  of  warning. 

He  Who  has  come  will  come.  He  Who  came  in  love 
will  come  in  judgment. 

We  shall  be  judged  for  the  use  which  we  have  made  of 
the  love  manifested. 

He  Who  came  in  humility  will  come  in  His  glorious 
Majesty  to  judge  all,  for  all  have  been  the  objects  of  His 
love. 

He  came  to  raise  those  sunk  in  the  darkness  of  sin  to 
the  light  of  His  eternal  Presence. 

Darkness  hides  Him  from  us;  the  works  of  darkness 
blind  our  eyes  so  that  we  cannot  see  Him  in  the  humility 
of  His  present  Advents. 

But  if  we  have  not  learnt  to  see  Him  now,  what  will  be 
the  effect  of  the  vision  of  His  glorious  Majesty?  Shame 
and  confusion  of  face. 

Hence  our  prayer,  "Give  us  grace  that  we  may  cast 
away  the  works  of  darkness,  and  put  upon  us  the  armour 
of  light,  now  in  the  time  of  this  mortal  life." 

The  work  must  be  done  now,  in  this  season  of  oppor- 


preparation  for  Communion 


tunity,  this  period  of  life  to  be  closed  by  death,  which  the 
Son  of  God  came  to  share  with  us,  visiting  us  with  His 
salvation. 

"  I  am  the  light  of  the  world :  he  that  followeth  Me 
shall  not  walk  in  darkness,  but  shall  have  the  light 
of  life." 

"In  Him  was  life;  and  the  life  was  the  light 
of  men." 

The  Epistle  continues  the  warning,  "  Now  it  is  high  time 
to  awake  out  of  sleep."  The  past  will  suffice  for  neglect 
and  sloth ;  the  present  is  ours ;  the  future  is  God's. 

We  are  told  what  are  the  works  of  darkness  and  what  is 
the  armour  of  light. 

Self-love  in  its  various  forms,  indulgence,  strife,  envy- 
ing, enshrouds  the  soul  in  darkness.  Love,  positive  and 
active,  "the  fulfilling  of  the  law,"  is  to  the  soul  as  the 
armour  of  light  against  the  assaults  of  the  powers  of 
darkness. 

"  Put  ye  on  the  Lord  Jesus  Christ,"  for  "  the  Lord 
is  my  light  and  my  salvation ;  whom  then  shall  I 
fear?" 

"  Make  not  provision  for  the  flesh,"  for  "  if  ye  live 
after  the  flesh,  ye  shall  die." 

The  Gospel  contains  the  warning  from  the  past.  God 
had  prepared,  but  man  had  neglected. 

The  King  comes  in  great  humility,  "  meek,  and  riding 
upon  an  ass."  He  rides  in  triumph,  but  He  is  consciously 
riding  to  His  death. 

The  people  welcome  Him  with  a  transient  emotion,  but 
the  echo  of  the  "  Hosanna "  of  to-day  is  the  "  Crucify 
Him  "  of  the  morrow. 


jfirst  Sunfcag  tn  Hfcwent 


He  had  come  to  Jerusalem  in  type  and  shadow,  but 
they,  His  chosen  people,  had  received  Him  not.  He  had 
pleaded  with  them  by  the  mouth  of  His  servants  the 
prophets,  and  by  His  forerunner. 

He  had  come  to  them  in  His  infancy  and  in  His  man- 
hood. He  had  worked  miracles,  and  had  taught  in  their 
streets. 

He  comes  now  for  the  last  time,  and  in  His  coming  is 
judgment  — 

"  If  thou  hadst  known,  even  thou,  at  least  in  this 
thy  day,  the  things  which  belong  unto  thy  peace  !  but 
now  they  are  hid  from  thine  eyes." 
It  is  the  voice  of  Divine  Love  speaking  in  judgment. 

We  come  to  the  Holy  Eucharist  on  Advent  Sunday  with 
the  warnings  of  the  past  sounding  in  our  ears. 

"  O  Jerusalem,  Jerusalem,  .  .  .  how  often  would 
I  have  gathered  thy  children  together,  even  as  a 
hen  gathereth  her  chickens  under  her  wings,  and  ye 
would  not  !  " 

Christ  had  come  to  them,  and  they  "  despised  the  word 
of  the  Holy  One  of  Israel." 

Christ  has  come  to  us  ;  He  has  come  so  often  :  He  has 
done  such  wonders  in  our  midst  ;  the  Eucharist  is  a  daily 
miracle  of  His  love. 

We  look  back  to  our  Communions  of  the  past  ;  we  look 
on  to  the  Communions  which  we  hope,  if  God  spare  us,  to 
make  in  the  future. 

Each  Communion  ought  to  be  a  preparation  for  the 
next.  Each  is  to  be  better  than  the  preceding. 

Each  Communion  during  Advent  is  to  be  a  preparation 
for  the  best  offering  of  which  we  are  capable  when  the 
King  comes  to  us  at  Christmas. 


preparation  for  Communion 


"Behold   thy   King   cometh   unto    thee"      Cast    down 
before  Him  as  he  approaches — 

(i.)    Thy  contrition  for  past  neglect  of  grace. 

"  I  have  loved  darkness  rather  than  light." 

(ii.)  Thy  humility  for  present   coldness,    the   conse- 
quence of  past  neglect. 
"  What  am  I  that  my  King  should  come  to  me?" 

(iii.)  Thy  resolution  for  the  future. 

"  God  helping  me,  I  will  begin  again  at  once." 


The  Second  Sunday  in  Advent 

The  Collect. — Blessed  Lord,  Who  hast  caused  all  holy 
Scriptures  to  be  written  for  our  learning ;  Grant  that  we 
may  in  such  wise  hear  them,  read,  mark,  learn,  and  inwardly 
digest  them,  that  by  patience,  and  comfort  of  Thy  holy 
Word,  we  may  embrace,  and  ever  hold  fast  the  blessed 
hope  of  everlasting  life,  which  Thou  hast  given  us  in  our 
Saviour  Jesus  Christ.  Amen. 

The  Epistle.— Rom.  xv.  4.    The  Gospel.— ^  Luke  xxi.  25. 


The  one  word  for  the  second  Sunday  in  Advent — HOPE. 

It  is  so  exactly  the  word  we  need.  We  resolved  to 
"begin  again,"  and  to  "begin  again  at  once,"  but — we  had 
so  little  hope. 

The  memory  of  past  beginnings  oppressed  us :  we  have 
begun  again  so  often,  and  have  so  often  failed. 

Past  Advents  came  back  to  our  minds,  when  we 
had  meant  to  do  so  much,  but  had  striven  so  little ;  had 
started  so  well,  and  had  failed  so  quickly. 

We  almost  hesitated  this  Advent  to  make  any  resolution 
at  all ;  we  thought  we  would  take  things  as  they  came,  and 
just  do  what  we  could,  stumbling  along  the  path  of  life. 

Even  when  we  did  make  the  resolution,  it  was  with  a 
kind  of  afterthought,  "  I  know  I  shall  fail." 

There  was  so  much  thought  of  self,  so  little  thought  of 
God. 


preparation  for  Communion 


We  represented  ourselves  as  standing  alone,  relying 
upon  our  own  strength,  which  is  but  weakness. 

We  forgot  Him  Who  "in  great  humility"  was  waiting 
to  meet  us  and  our  resolution,  and  to  take  us  and  our 
weakness  into  union  with  His  strength  in  the  Blessed 
Sacrament.  We  offer  weakness,  and  He  gives  back 
strength. 

Conscious  of  our  infirmity,  we  must  yet  "begin  again"; 
daily,  weekly,  binding  ourselves  to  Him  in  prayer  and 
Sacrament ;  ever  "  hoping,"  because  of  His  Presence  and 
His  love,  for  ultimate  success. 

We  say  the  Advent  Collect  daily  throughout  the  season ; 
it  contains  the  foundation  of  our  hope. 

In  the  Incarnation  God  "  began  again  "  in  His  dealings 
with  fallen  man.  It  was  His  eternal  purpose,  but  to  man  it 
was  a  new  beginning.  "  I  will  send  unto  them  My  Son." 

Man  did  not,  could  not,  ask  for  such  a  new  beginning ; 
it  was  the  outcome  of  the  eternal  love  of  God. 

Man's  hope  in  each  fresh  effort  is  that  God  begins  again 
with  him.  God  deals  with  individual  souls  as  with  the 
world.  He  is  always  beginning  again. 

Each  Eucharist  is  a  fresh  beginning  of  God's  love;  of 
each  Eucharist  it  is  true,  "  I  will  send  unto  them  my  Son." 

Consider  the  marvel  of  the  persevering  love  of  God. 

Where  shall  hope  be  found  ?  The  Collect  tells  us  that 
it  is  "given  us  in  our  Saviour  Jesus  Christ,"  to  Whom  the 
Holy  Scriptures  bear  witness  :  "  they  are  they  which  testify 
of  Me." 

In  the  study  of  the  Scriptures  Christ  is  ever  coming  to 
the  soul,  for  wherever  we  read,  if  we  read  in  the  light  of  the 
Holy  Spirit,  we  find  Him. 


ZTbe  Seconfc  Sun&ag  in  Hfcvent          9 

They  are  so  familiar  to  us  that  we  read  them  perfunc- 
torily and  carelessly.  But  when  we  read  with  prayer  for 
illumination,  His  Form  is  revealed  to  us,  clearly  in  some 
places,  dimly  in  others. 

Faith  working  with  patience  beholds  His  Presence 
in  the  records  of  history,  in  type,  in  sacrifice,  and  in 
prophecy. 

But  there  .must  be  effort;  we  must  "read,  mark,  learn, 
and  inwardly  digest ; "  and  effort  requires  patience. 

Through  "the  comfort  of  the  Scriptures"  thus  studied 
comes  the  blessing  of  hope,  even  "the  blessed  hope  of 
everlasting  life  given  us  in  our  Saviour  Jesus  Christ." 

"  Blessed  is  the  man  that  trusteth  in  the  Lord,  and 
whose  hope  the  Lord  is." 

The  Collect  is  founded  on  the  Epistle,  and  the  Epistle 
being  a  part  of  God's  "  Holy  Word,"  strengthens  the  hope 
which  we  have  prayed  we  may  "ever  hold  fast." 

"  The  God  of  patience  and  consolation."  Who  but  an 
inspired  apostle  could  have  written  such  words,  which  we 
recognise  at  once  as  the  revelation  which  our  souls 
need? 

"The  God  of  patience" — the  wellspring  whence  must 
flow  the  patience  in  which  we  so  often  fail. 

We  are  the  objects  of  Divine  patience.  Past  Advents, 
past  failures  tell  us  so — 

"  Behold  these  three  years  I  come  seeking  fruit,  and 
find  none." 

The  patience  of  Jesus  on  the  Cross,  and  in  the  Blessed 
Sacrament,  waiting  for  the  love  of  souls.  "  I  thirst." 

Only  through  union  with  the  patience  of  Jesus  can  we 
expect  to  attain  to  patience  in  our  trials,  sorrows,  efforts 
after  holiness. 


preparation  for  Communion 


Through  patience  we  "  embrace  "  hope ;  patience,  resting 
upon  the  God  of  consolation,  enables  us  to  hold  it  fast. 

"  O  give  me  the  comfort  of  Thy  help  again,  and 
stablish  me  with  Thy  free  Spirit." 

Christ,  by  the  Incarnation,  has  "  confirmed  the  promises 
made  unto  the  fathers."  "Our  fathers  hoped  in  Thee, 
they  put  their  trust  in  Thee,  and  were  not  confounded." 
We  have  entered  into  the  fulfilment  of  their  hope. 

"  Now  the  God  of  hope  fill  you  with  all  joy  and 
hope   in    believing,    that   ye   may   abound   in    hope, 
through  the  power  of  the  Holy  Ghost." 
The  God  of  patience,  of  consolation,  and  of  hope  !    How 
much  we  have  to  learn  of  the  fulness  of  God !     Every  need 
finds  its  satisfaction  in  Him. 

"Joy  and  peace  in  believing;"  i.e.  in  the  revelation  of 
God  manifest  in  the  flesh — in  the  Incarnation. 

The  angels  sang  the  hymn  of  joy  and  peace  when  Christ 
was  born  and  hope  shone  upon  the  world. 

Joy,  peace,  hope  will  be  ours  in  proportion  to  our  faith 
in  the  Incarnate  Son. 

The  Gospel  tells  us  of  His  Advent  in  the  future,  and 
yet  it  tells  us  of  His  coming  in  the  present.  "Your  re- 
demption draweth  nigh."  "The  Kingdom  of  God  is  nigh 
at  hand" 

Advent  is  the  time  of  looking  for  redemption  in  patience 
and  in  hope.  Christmas  is  the  coming  of  the  Redeemer 
for  Whom  our  soul  waits,  and  in  Whom  it  has  hoped.  In 
Advent  we  learn  how  greatly  we  need  redemption  and  a 
Redeemer. 

Advent  is  the  time  of  preparation  for  the  coming  of  the 
King.  At  Christmas  the  King  comes  to  receive  the  homage 
of  His  patient,  hoping  servants.  "The  King  is  a  child." 


Ube  Second  Sunday  in  advent        n 

But  each  coming  involves  a  judgment 

"  Heaven  and  earth  shall  pass  away,  but  My  words 
shall  not  pass  away." 

Take  His  words  of  promise,  of  hope,  of  encouragement ; 
use  them,  prove  them,  build  on  them.  You,  too,  will  find 
they  "  shall  not  pass  away." 

He  fulfils  to  us  His  word  in  the  Holy  Eucharist.  "  Lo, 
I  am  with  you  alway,  even  unto  the  end  of  the  world." 

Men's  hearts  do,  indeed,  "  fail  them  for  fear  " ;  but  faith, 
in  the  Presence  of  the  Blessed  Sacrament,  can  say — 

"The  Lord  is  my  light  and  my  salvation;  whom 
then  shall  I  fear  ?  the  Lord  is  the  strength  of  my  life ; 
of  whom  then  shall  I  be  afraid  ?  " 

"  And  now,  Lord,  what  is  my  hope  ?  truly  my  hope 
is  even  in  Thee." 

"  He  shall  hide  me  in  His  tabernacle." 

In  preparation  for  your  approach  to  the  Altar ; 

(i.)  Humble  yourself  before  the  patience  of  Jesus  in 
the  Blessed  Sacrament. 

(ii.)  Consider  the  hope  which  springs  from  faith  in 
His  Presence  and  His  Union  with  yourself. 

(Hi.)  Resolve,  through  the  power  of  the  Holy  Ghost, 
to  "  hold  fast  the  blessed  hope  "  which  is  thus 
vouchsafed  to  you. 


The  Third  Sunday  in  Advent 

The  Collect. — O  Lord  Jesu  Christ,  who  at  Thy  first  com- 
ing  didst  send  Thy  messenger  to  prepare  Thy  way  before 
Thee;  Grant  that  the  ministers  and  stewards  of  Thy 
mysteries  may  likewise  so  prepare  and  make  ready  Thy 
way,  by  turning  the  hearts  of  the  disobedient  to  the  wis- 
dom of  the  just,  that  at  Thy  second  coming  to  judge  the 
world  we  may  be  found  an  acceptable  people  in  Thy  sight, 
Who  livest  and  reignest  with  the  Father  and  the  Holy 
Spirit,  ever  one  God,  world  without  end.  Amen. 

The  Epistle— \  Cor.  iv.  i.     The  Gospel.— St.  Matt.  xi.  2. 


The  love  of  God  in  preparation. 

Preparation  is  the  keynote  of  Advent.  Whichever  way 
we  think  of  the  Coming  of  Christ  there  must  be  preparation. 

We  are  not  preparing  for  the  coming  of  a  fact,  but  for 
the  Advent  of  a  Person. 

"  Prepare  the  way  before  Him  Who  comes,"  that  is  the 
burden  of  the  Old  Testament  revelation.  Men  were  not 
to  look  for  a  change  of  dispensation,  but  for  the  Coming  of 
a  Person.  "  A  Virgin  shall  conceive  and  bear  a  Son." 

He  is  to  be  Holy,  Just,  and  Good;  a  Sufferer,  but  a 
King;  a  Child,  and  yet  "the  Everlasting  Father,  the 
Prince  of  Peace." 

On  faith  in  the  Person  depends  the  preparation  for  the 
fact  of  His  Coming. 


Ube  Ubirfc  Sunfcap  in  Htwent         13 

God  will  have  none  come  into  the  Divine  Presence  un- 
prepared. He  bids  us  prepare,  and  at  the  same  time,  in 
His  love,  prepares  us. 

All  life,  with  its  experiences,  its  trials  and  discipline,  is 
given  by  God  as  the  preparation  for  the  final  Coming  of  His 
Son.  We  have  to  use  that  which  God's  Wisdom  sends  us. 

The  Sacraments,  being  Advents  of  Christ  to  the  soul, 
are  His  means  of  preparing  us  for  death,  judgment,  and 
eternity. 

The  Sacraments  are  not  so  many  isolated  facts ;  they  are 
so  many  Personal  Comings  of  Christ  to  the  individual  soul. 

In  Baptism  He  comes  to  unite  the  infant  life  to  Himself 
that  it  may  grow  up  with  Him  in  time,  and  be  sharer  of 
His  glory  hereafter. 

In  Confirmation  He  comes  to  strengthen  the  soul  by 
the  gifts  of  the  Holy  Spirit,  to  prepare  it  for  its  conflict 
with  the  world. 

In  Absolution  He  comes  to  cleanse,  that  the  soul  may 
grow  in  purity  and  be  trained  in  fitness  for  His  Presence. 

In  the  Blessed  Sacrament  He  comes,  humble  and  yet 
the  King,  meek  and  yet  the  Omnipotent. 

He  comes  to  reveal  Himself  to  the  humble  soul  in 
preparation  for  the  final  revelation,  to  strengthen  it  that 
it  may  climb  more  bravely  the  steps  which  lead  to  His 
Throne ;  to  prepare  it  by  sacramental  union  now  for  union 
unchanging  and  eternal  in  the  Kingdom  of  His  Father. 

How  we  need  to  pray  for  faith  wherewith  to  see,  and 
love  wherewith  to  welcome,  these  Comings  of  our  King ! 
Each  coming  is  a  preparation  of  love. 


Our  thoughts  on  this  Sunday  are  so  filled  with  the  ex- 


14          {preparation  for  Communion 

pectation  of  our  King  that  the  Collect  is  a  direct  prayer  to 
Him.  He  is  the  one  object  of  our  hope  and  of  our 
thoughts. 

We  call  to  mind  the  mission  of  the  Forerunner,  who  was 
sent  by  the  love  of  God  with  one  express  purpose — to  pre- 
pare the  way  before  Him. 

From  the  teaching  of  St.  John  Baptist  we  learn  the  law 
of  preparation. 

He  Who  comes  now  being  the  same  Person  Who  came 
then,  the  law  of  preparation  must  be  the  same — there  must 
be  repentance. 

"The  Kingdom  of  Heaven  is  at  hand"  into  which 
"  shall  in  no  wise  enter  anything  that  defileth." 

The  King  is  coming  Who  is  "  of  purer  eyes  than  to  be- 
hold iniquity,"  and  before  He  can  enter  into  union  with 
sinful  man  there  must  be  on  man's  part  repentance  and 
cleansing. 

"  Every  valley  shall  be  exalted,  and  every  mountain 
and  hill  shall  be  made  low ;  and  the  crooked  shall  be 
made  straight,  and  the  rough  places  plain." 

The  work  must  be  done,  the  preparation  made,  before 
the  glory  of  the  Lord  can  be  revealed. 

In  the  spiritual  world,  as  in  the  natural,  there  must  be  a 
casting  down  and  a  building  up ;  the  crooked  life  must  be 
made  straight,  and  the  rough  places  plain,  that  the  King 
may  enter  in  and  triumph  gloriously  in  the  regenerate 
life. 

The  King  must  be  all  in  all.  Therefore  the  self  must 
be  cast  down  and  the  deep  places  of  shame  and  abasement 
must  be  filled  up  with  acts  of  contrition  and  works  of  piety 
and  charity. 

The  life  which  has  grown  crooked,  through  the  wander- 


Ube  Ubirfc  5unfca£  in  Hfcvent         15 

ings  of  sin,  must  be  straightened  through  penance,  and 
brought  within  the  bounds  of  the  royal  road  of  the 
Cross ;  its  rough  inequalities,  the  result  of  undisciplined 
passions,  must  be  made  plain. 

Then  and  then  only  can  the  King  enter  into  the  heart 
and  life  which  by  redemption  are  His  own. 


Is  man,  in  himself,  sufficient  to  prepare  in  his  own  heart 
the  way  of  the  Lord  ? 

No,  God  sends  His  messengers  to  do  a  special  work, 
and  on  them  rests  a  primary  responsibility.  The  individual 
who  receives  the  message  has  to  work  with  him  who 
delivers  it ;  both  are  to  have  the  same  object — the  pre- 
paration of  the  way  of  the  Lord. 

"Grant   that  the   ministers   and   stewards  of  Thy 
mysteries  may  so  prepare  and  make  ready  Thy  way." 

"  Let  a  man  so  account  of  us,  as  of  the  ministers  of 
Christ  and  stewards  of  the  mysteries  of  God." 

The  awful  responsibility  which  rests  on  the  ministers 
and  stewards  of  Christ. 

The  responsibility  which  rests  on  us  as  recipients  of 
such  ministrations,  and  partakers  at  their  hands  of  "the 
mysteries  of  God." 

The  judgment  which  awaits  all — priests  and  laity — for 
the  faithful  discharge  of  responsibility,  for  the  use  made 
of  the  mysteries,  when  "the  Lord  comes,  Who  both  will 
bring  to  light  the  hidden  things  of  darkness,  and  will  make 
manifest  the  counsels  of  the  hearts." 

How  thankful  we  must  be  that  in  the  tribunal  of  penance 
we  can  anticipate,  and  prepare  for,  that  final  judgment. 

The  love  of  God  provides  the  means ;  man  has  to  make 
use  of  them. 


1 6  preparation  for  Communion 

"Art  Thou  He  that  should  come,  or  do  we  look 
for  another  ?  " 

"  Neither  is  there  salvation  in  any  other ;  for  there 
is  none  other  name  under  heaven  given  among  men 
whereby  we  must  be  saved." 

He  comes  in  the  Sacrament  of  Penance  to  give  salva- 
tion, before  we  draw  nigh  to  His  Presence  on  the  Altar,  or 
in  the  Manger  at  Bethlehem. 

Consider  the  effects  of  the  Sacrament  of  Penance  on 
those  who  come  in  Advent,  seeking  salvation. 

"  The  blind  receive  their  sight ; "  the  works  of  darkness 
are  cast  away,  and  men  see  the  Son  of  Man  coming  in 
great  humility. 

"  The  lame  walk ; "  the  chains  of  sin  are  unloosed,  and 
we  are  enabled  to  run  in  the  way  of  God's  Commandments. 

"  The  lepers  are  cleansed ; "  the  defilement  of  sin  is 
washed  away  by  the  Precious  Blood  of  Christ — "I  will; 
be  thou  clean." 

"  The  deaf  hear : "  O  welcome  Voice  of  Jesus  which 
sounds  in  ears  long  dull  of  hearing  !  "  Thy  sins  be  forgiven 
thee." 

"  The  dead  are  raised  up ; "  souls  dead  in  trespasses  and 
sins  are  lifted  up  to  newness  of  life  in  restored  union  with 
their  Lord. 

"  The  poor  have  the  Gospel  preached  to  them  ; "  "  Unto 
us  " — poor  in  spirit,  hungering  and  thirsting  after  righteous- 
ness— "unto  us  a  Son  is  born,  unto  us  a  Son  is  given." 
"  Behold,  I  bring  you  good  tidings  of  great  joy." 

Consider  the  necessity  of  the  Sacrament  of  Penance. 
Hereafter  the  Lord  will  come  "  Who  will  bring  to  light 


TTbe  'Cbirfc  Sundag  in  HCwent         17 

the  hidden  things  of  darkness,  and  will  make  manifest  the 
counsels  of  the  heart." 

The  secrets  of  all  hearts  will  be  revealed  then.  It  will 
be  too  late  to  seek  repentance  then.  "  Now  is  the  day  of 
salvation." 

In  the  Holy  Eucharist  the  Lord  does  come,  even  now. 
"  And  because  it  is  requisite  that  no  man  should  come  to 
the  Holy  Communion,  but  with  a  full  trust  in  God's  mercy, 
and  with  a  quiet  conscience,"  therefore  it  is  our  duty  and 
it  is  our  privilege,  before  we  approach  His  Presence,  by 
our  own  act,  to  "bring  to  light  the  hidden  things  of  dark- 
ness "  in  our  own  lives. 

"The  stewards  of  the  mysteries  of  God"  have  received 
His  Divine  Commission.  It  is  for  us  to  use  the  means  of 
preparation  which  Christ  Himself  has  ordained. 

"Who  shall  ascend  into  the  Hill  of  the  Lord;  or 
who  shall  rise  up  in  His  Holy  place  ?  Even  he  that 
hath  clean  hands  and  a  pure  heart." 

"Judge  therefore  yourselves,  brethren,  that  ye  be 
not  judged  of  the  Lord." 

Before  you  draw  near  to  God's  Altar, 

(i.)  Examine  self — 

(a)  As  to  your  past  use  of  "the  mysteries  of 
God,"  the  means  and  ministry  of  prepara- 
tion which  His  love  has  provided  for  you. 

(6)  As  to  your  present  condition  ;  blind  ?  lame  ? 
leprous?  deaf?  dead  in  trespasses  and  sin? 

(ii.)  Remember — 

The  Holy  Child  waits  for  the  love  of  your  purified 
soul  on  Christmas  Day.  You  can  offer 
nothing  less. 

B 


The  Fourth  Sunday  in  Advent 

The  Collect. — O  Lord,  raise  up  (we  pray  thee)  Thy 
power,  and  come  among  us,  and  with  great  might  succour 
us ;  that  whereas,  through  our  sins  and  wickedness,  we  are 
sore  let  and  hindered  in  running  the  race  that  is  set  before 
us,  Thy  bountiful  grace  and  mercy  may  speedily  help  and 
deliver  us ;  through  the  satisfaction  of  Thy  Son  our  Lord, 
to  Whom  with  Thee  and  the  Holy  Ghost  be  honour  and 
glory,  world  without  end.  Amen. 

The  Epistle.— Phil.  iv.  4.     The  Gospel.—^.  John  i.  19. 


"  The  Lord  is  at  hand."  The  approach  of  the  celebra- 
tion of  the  mystery  of  the  Incarnation — the  festival  of  the 
Holy  Child. 

We  began  Advent  with  the  resolution,  more  or  less  sin- 
cere, to  "begin  again,"  but  we  were  met  with  hindrances 
from 

(a)  Fresh  assaults  of  former  sins. 

(<$)  Want  of  hope  and  patience  in  endeavour. 

(c)  Want  of  strength  in  resistance. 

With  such  experience  consider  the  teaching  of  this,  the 
last  Sunday  in  Advent. 

(i.)  "Raise  up  Thy  power,  and  come  among  us." 
We  do  not  even  say  "  Send  help  to  us  " ;  we 
are  taught  to  ask  God  Himself,  the  Word 
made  Flesh,  to  come  among  us. 


Ube  jfourtb  Sunfcas  tn  Htoent        19 

Christmas  is  the  answer  to  that  prayer. 

(ii.)  "With  great  might  succour  us;  that  whereas, 
through  our  sins  and  wickedness,  we  are  sore 
let  and  hindered  in  running  the  race  set  before 
us,  Thy  bountiful  grace  and  mercy  may  speedily 
help  and  deliver  us." 

When  we  meet  with  hindrances,  even  self-caused,  there 
is  comfort  in  the  thought  that  they  come  to  us  in  a  race 
set  before  us. 

God  has  chosen  and  marked  out  our  course.  So  long 
as  we  keep  to  it  we  may  feel  sure  of  His  merciful  help. 

Nay,  more ;  the  Son  of  God  Himself  has  run  the  race, 
and  knows  every  danger  of  the  track  in  which  His  servants 
have  to  follow. 

He  has  shown  us  not  only  "the  path  of  life,"  but  the 
spirit  in  which  the  race  must  be  run. 

Jesus  "  steadfastly  set  His  face  to  go  to  Jerusalem." 

"  Who  for  the  joy  that  was  set  before  him  endured 
the  Cross,  despising  the  shame." 

"Wherefore  let  us  lay  aside  every  weight,  and  the 
sin  which  does  so  easily  beset  us,  and  let  us  run  with 
patience  the  race  that  is  set  before  us." 

"  Looking  unto  Jesus  the  Author  and  Finisher  of 
our  Faith." 

How  our  Mother,  the  Church,  understands  the  needs  of 
her  children  and  puts  into  their  mouths  the  very  words 
whjch  best  express  their  needs. 

Mercy,  grace,  power.  Are  they  not  the  very  things  of 
which  our  experience  tells  us  we  stand  in  want  in  the  midst 
of  our  sore  hindrances  ? 

"  Mercy  " — for  the  past,  and  for  that  which  in  our  Con- 
fessions we  shall  acknowledge. 

"Bountiful  grace" — in   Absolution    and   Communion; 


20  {preparation  for  Communion 

grace  in  proportion  to  our  needs  and  our  capacity  for 
reception ;  grace  for  all  in  accordance  with  their  several 
necessities. 

"Power"  and  "great  might" — to  enable  us  to  run  the 
race,  to  fight  our  own  and  the  Church's  battles,  to  resist 
temptation,  and  to  hold  fast  "  the  blessed  hope." 

All — mercy,  grace,  power — all  to  be  found  in  the  Incar- 
nate Son  of  God,  and  in  Him  alone. 

Mercy. — "According  to  His  mercy  He  saved  us  by  the 
washing  of  regeneration,  and  renewing  of  the  Holy  Ghost, 
which  He  shed  on  us  abundantly  through  Jesus  Christ  our 
Saviour." 

Grace. — "  The  Word  was  made  Flesh  and  dwelt  among 
us  ...  full  of  grace  and  truth." 

Power. — "  As  many  as  received  Him  to  them  gave  He 
power." 


The  Epistle  takes  up  and  deepens  the  same  teaching. 

What  a  contrast  it  offers  to  our  despondent  efforts  and 
poverty  of  hope ! 

"Rejoice  in   the  Lord   alway :   and   again    I  say, 
Rejoice." 

How  can  I  rejoice  when  I  think  of  my  failures,  my  lack 
of  success,  my  sore  hindrances,  and  my  sins  ? 

Look  no  more  on  self,  but  to  Bethlehem,  for  "  the  Lord 
is  at  hand " — "  the  Lord  of  all  power  and  might ; "  the 
God  of  hope  and  of  consolation,  of  mercy  and  of  grace. 

Therefore  "be  careful  for  nothing;  but  in  everything 
by  prayer  and  supplication  with  thanksgiving  let  your 
requests  be  made  known  unto  God." 

Oh,  what  a  Christmas  Eucharist  it  will  be  if  only  we  can 


TTbe  jfourtb  Sunfcap  tn  H&vent        21 

do  that;  if  only  we  can  make  known  before  the  Divine 
Presence  all  our  requests,  all  we  seek  for  ourselves  and 
for  others,  for  all  we  love,  whether  living  or  at  rest ;  if  only 
we  can  tell  out,  with  entire  confidence  and  self-surrender, 
all  our  fears,  our  sorrows,  our  anxieties,  our  desires  ! 

We  are  bidden  to  do  so,  we  are  encouraged  to  do  so, 
for  "  unto  us  a  Child  is  born." 

Partaker  of  our  nature,  He  is  born  into  a  world  of 
sorrow  and  of  sin ;  Son  of  God,  and  Son  of  Mary ;  born  to 
save,  yet  born  to  die ;  born  to  suffer,  and  yet  born  to  reign. 

Faith  sees,  faith  penetrates  the  thin  veil  which  hides 
Him  from  our  gaze;  faith  beholds  the  Incarnate  God, 
before  Whom  in  humblest  devotion  our  requests  are  to  be 
made  known. 

And  then,  on  the  soul  thus  coming,  thus  trusting,  there  falls 
"the  peace  of  God  which  passeth  all  understanding,"  which 
is  to  "  keep  your  hearts  and  minds  through  Christ  Jesus." 

"  My  peace  I  give  unto  you  ; "  that  peace  which  only  the 
redeemed  and  reconciled  in  Christ  can  enjoy;  that  peace 
which  those  "accepted  in  the  Beloved"  find  in  living 
union  with  "  the  Prince  of  Peace  " ;  that  peace  which  the 
world  can  neither  give  nor  take  away.  "  On  earth  peace." 


The  Gospel  is  all  Christ.  The  Forerunner  is  about  to 
disappear,  the  Christ  is  to  be  manifested. 

The  Forerunner  has  done  his  appointed  work  of  pre- 
paration ;  He  has  cried  in  the  wilderness,  "  Make  straight 
the  way  of  the  Lord." 

On  the  ears  of  those  who  have  heard  the  Voice,  and  not 
obeyed  the  call  to  repentance,  there  falls,  with  startling 
suddenness,  the  announcement,  "There  standeth  One 


preparation  for  Communion 


among  you  Whom  ye  know  not."     "  He  it  is  .  .  .  Whose 
shoe's  latchet  I  am  not  worthy  to  unloose." 

He  meets  us  once  again,  this  last  Sunday  in  Advent. 
Who  shall  say  whether  it  may  not  be  His  last  Advent  ?  He 
calls  us  to  worship  before  His  Manger  Throne  on  Christ- 
mas Day. 

"  There  standeth  One  among  you  " — how  shall  the  sen- 
tence be  finished? — "Whom  ye  know"  or  "Whom  ye 
know  not?" 

We  have  heard  the  voice  of  the  Holy  Church  in  the 
midst  of  the  wilderness  of  the  world,  the  call  of  the 
ministers  and  stewards  of  mysteries  of  God  urging  us  to 
prepare  to  meet  the  Child-King,  Whom  to  know  is  ever- 
lasting life. 

He  calls  us  from  the  altar;  He  wants  us  to  see  the 
vision  of  His  beauty.  But  only  they  can  know,  only  they 
can  see,  who  in  self-abasement  stoop  to  own  their  own 
un  worthiness. 

"He  humbled  Himself,"  and  only  they  who,  in  humiliation 
and  penitence,  humble  themselves  before  the  majesty  of  His 
Presence,  can  hope  to  see  "  the  fair  beauty  of  the  Lord." 

In  preparation  for  Christmas  communion,  ask  for  the 
light  of  the  Holy  Spirit  to  enable  you — 

(i.)    To  see  that  within  yourself  which  hinders ; 

(ii.)  To  see  the  "  bountiful  grace  and  mercy  "  offered 
you  in  "the  mysteries  of  God" ; 

(iii.)  To  see,  with  the  eye  of  faith,  humility,  and  ador- 
ing love,  "  the  Babe  lying  in  a  manger." 

"  O  COME  LET  US  ADORE  HlM,  CHRIST  THE  LORD." 


The  Sunday  after  Christmas  Day 

The  Collect, — Almighty  God,  Who  hast  given  us  Thy 
only-begotten  Son  to  take  our  nature  upon  Him,  and  as  at 
this  time  to  be  born  of  a  pure  Virgin  ;  Grant  that  we,  being 
regenerate,  and  made  Thy  children  by  adoption  and  grace, 
may  daily  be  renewed  by  Thy  Holy  Spirit;  through  the 
same  our  Lord  Jesus  Christ,  Who  liveth  and  reigneth  with 
Thee,  and  the  same  Spirit,  ever  one  God,  world  without 
end.  Amen. 

The  Epistle. — Gal.  iv.  i.     The  Gospel. — St  Matt.  i.  18. 


God  Incarnate,  and  the  correlative  of  this  great  mystery, 
man  in  God,  are  the  main  points  of  the  teaching  of  the 
Christmas  season.  The  human  Sonship  of  Christ,  the 
Divine  sonship  of  man. 

By  the  operation  of  the  Holy  Ghost,  the  Second  Person 
of  the  Blessed  Trinity,  born  of  a  pure  Virgin,  became  the 
Son  of  Man. 

By  the  operation  of  the  same  Spirit  we  are  born  again, 
through  the  waters  of  Baptism,  and  become  the  sons  of 
God. 

The  teaching  of  the  Epistle  and  Gospel  for  Christmas 
Day  is  purely  doctrinal.  The  Gospel  for  the  Sunday  in 
the  octave  contains  the  story  of  the  Nativity. 

We  have  to  learn  the  reality  of  both  natures  in  Christ ; 
the  human  and  the  Divine. 

He  is  "the  Word."     "In  the  beginning  was  the  Word, 


24  preparation  for  Communion 

and  the  Word  was  with  God,  and  the  Word  was  God.  All 
things  were  made  by  Him.  In  Him  was  life,  and  the  life 
was  the  light  of  men." 

He  called  Himself  the  Son  of  God,  and  when  the  Jews 
charged  Him  with  thus  making  Himself  "equal  with  God," 
He  asserted  the  validity  of  His  claim. 

He  was  "  equal  with  God " :  this,  and  nothing  less. 
"  God  of  God ;  Very  God  of  Very  God."  This  is  what 
He  claimed,  and  what  the  Church  teaches. 

And  yet  He  was  "made  Flesh  and  dwelt  among  us." 
Even  more  than  that,  "  He  tabernacled  in  us." 

He  "was  made  Man."  He  became  the  second  Adam, 
taking  upon  Himself  not  merely  one  man's  nature,  but 
taking  upon  Him  our  nature,  the  nature  of  humanity. 

As  His  Godhead  was  real,  so  was  His  manhood.     He 
was  born  and  lay  upon  His  Virgin  Mother's  breast ;  He 
"increased  in  wisdom  and  stature";    He  endured  both 
hunger  and  thirst ;  He  suffered,  and  He  died. 
This  is  the  mystery  of  the  Incarnation. 

"  God,  of  the  substance  of  the  Father,  begotten  be- 
fore the  worlds:  and  Man,  of  the  substance  of  His 
mother,  born  in  the  world." 

"  Perfect   God   and   perfect   Man.     Equal   to   the 
Father  as  touching  His  Godhead  ;  and  inferior  to  the 
Father,  as  touching  His  manhood." 
Faith,  illumined  by  the  Holy  Ghost,  bows  in  humble 
adoration  before  the  manger  at  Bethlehem  in  which  we 
behold  the  Mystery  of  God  made  Man. 

The  Collect,  building  on  this  foundation,  makes  applica- 
tion of  the  doctrine  to  us  and  to  our  sonship — 

"  That  we  being  regenerate  and  made  Thy  children 
by  adoption  and  grace." 


SunDas  after  Cbristmas  Dap      25 


Notice  the  immediate  effects  of  the  Incarnation. 

(i.)    We   receive   the  blessing  of  new  birth,  regene- 
ration. 

(ii.)  Through  that  new  birth  we  become  incorporated 
unto  the  Life  of  the  Son  of  God. 

(iii.)  By  virtue  of  that  incorporation  we  become  the 
sons  of  God. 

"  God  sent  forth  His  Son,  made  of  a  woman,  made 
under  the  law,  to  redeem  them  that  were  under  the 
law,  that  we  might  receive  the  adoption  of  sons." 
Holy  Baptism  is  the  means,  appointed  by  Christ  Him- 
self, for  our  admission  into  the  Kingdom  of  God  on  earth. 

The  Holy  Ghost  overshadowed  the  Blessed  Virgin  ;  of 
the  woman's  substance  and  of  the  Spirit  was  born  the  Son 
of  God,  the  Son  of  Man;  she  became  "the  Theotokos." 

The  Holy  Spirit  overshadows  the  material  element  in 
Baptism;  "of  water  and  of  the  Spirit"  are  born  the  sons  of 
God. 

But  as  the  Incarnate  Son  was  "  led  up  of  the  Spirit  into 
the  wilderness  to  be  tempted  of  the  devil,"  so  the  sons  of 
God,  passing  through  the  wilderness  of  this  life,  meet  the 
temptations  of  the  world,  the  flesh,  and  the  devil,  and  in 
meeting  them  they  suffer  wounds  and  loss. 

Consider  the  provision  of  the  love  of  God.  Regeneration 
is  one  thing,  renewal  is  another;  the  latter  an  ever-fresh 
proof  of  the  love  of  God. 

"Grant  that  we,  being  regenerate,  and  made  Thy 
children  by  adoption  and  grace,  may  daily  be  renewed 
by  Thy  Holy  Spirit." 

Through  our  sacramental  union  with  the  Son  of  God, 
the  indwelling  presence  of  "the  Spirit  of  His  Son"  is 
assured  to  us. 


26          preparation  for  Communion 

God's  will  for  us  as  His  sons  is,  that  we,  giving  up  our- 
selves as  His  Son  gave  up  Himself,  led  of  the  Spirit  as  He 
was  led,  should  daily  be  renewed  in  the  virtues  and  graces 
which  should  adorn  the  children  of  God;  growing  "up 
into  Him,  in  all  things,  which  is  the  Head." 

As  children  we  are  liable  to  fall.  Our  supply  of  spiritual 
strength  has  to  be  renewed,  like  the  strength  of  our  bodies. 

The  bodily  strength  needs  renewal  through  food  and 
rest.  The  spiritual  strength  we  cannot  in  ourselves  renew, 
but  He  Who  has  made  us  His  children,  and  allows  us  to 
call  Him  "Abba,  Father,"  renews  that  strength  by  the 
power  of  His  Spirit.  We  have  to  use  the  means  which  He, 
with  a  Father's  love,  has  provided. 

The  renewal,  like  the  need,  will  be  daily. 

"  Give  us  this  day  our  daily  bread ; "  the  bread  sufficient 
for  our  needs.  To-day's  needs  are  not  to-morrow's;  but 
all  are  met  by  the  renewal  of  the  Holy  Ghost 

Hence  the  necessity  of  regularity  in  prayer  and  use  of 
the  sacraments. 

Absolution  removes  the  causes  of  weakness ;  the  Blessed 
Sacrament  gives  renewal  of  union  with  the  Holy  Child, 
and  of  participation  in  the  Spirit  of  the  Father  and  the 
Son. 


The   spirit  in  which  we   ought   to   approach  the  altar 
during  the  Christmas  season — 

(i.)  Faith,  in  the  wondrous  mystery  of  the  Incarnation. 
Kneeling  before  the  Child  in  the  manger  we 
"adore  Him,  Christ  the  Lord." 

(ii.)  Hope,  springing  from  the  consciousness  of  our 
adoption  into  the  family  of  God. 


TTbe  Sunt>as  after  Gbrtstmas  Bas      27 

(iii.)  Love,  responsive  to  the  Divine  love  which  pro- 
vides for  our  daily  renewal. 

Resolve  to  offer  to  God,  Father,  Son,  and  Holy  Ghost, 
in  the  coming  year — 

(a)  A  sacrifice  like  that  of  the  Holy  Innocents. 

(b)  A  constancy  like  that  of  the  first  martyr,  St. 

Stephen. 

(<:)  A  faithfulness  of  love  like  that  of  the  Beloved 
Disciple. 

So,  whatever  of  earthly  trial  the  new  year  may  bring, 
we,  as  the  children  of  God,  shall  have  the  love  of  the 
Father,  the  Presence  of  the  Son,  the  fellowship  of  the 
Holy  Ghost 


Epiphany  and  First  Sunday  After 

The  Collect. — O  Lord,  we  beseech  Thee  mercifully  to 
receive  the  prayers  of  Thy  people  which  call  upon  Thee ; 
and  grant  that  they  may  both  perceive  and  know  what 
things  they  ought  to  do.  and  also  may  have  grace  and 
power  faithfully  to  fulfil  the  same;  through  Jesus  Christ 
our  Lord.  Amen. 

The  Epistle. — Rom.  xii.  i.     The  Gospel, — St.  Luke  ii.  41. 


The  love  of  God  in  the  manifestation  of  His  Son ;  our 
present  faith,  our  future  fruition — such  is  the  teaching  of 
the  Services  of  the  Epiphany. 

All  springs  from  the  love  of  God.  God  prepares,  God 
sends,  God  manifests :  man  by  faith  makes  ready  for, 
welcomes,  accepts  the  revelation. 

But  the  acceptance  is  still  a  preparation.  The  revelation 
is  under  humble  veils,  hidden  from  the  wise  and  prudent, 
revealed  to  babes,  in  whom  exists  the  spirit  of  humility, 
purity,  and  dependence. 

The  revelation  in  time  is  the  preparation  for  eternity. 
Then  at  last  the  Son  of  God,  welcomed  and  worshipped  in 
the  world,  shall  be  known  with  the  fulness  of  knowledge, 
and  be  the  eternal  joy  and  reward  of  His  faithful  servants. 

It  was  the  love  of  God  which  called  the  Wise  Men, 
and  which  led  them  through  their  toilsome  journey.  Long 
days,  wearisome  fatigue,  frequent  disappointments  they 

must  have  experienced,  but  faith  upheld  them. 

28 


an£>  jfirst  SunfcaE  Hfter       29 


The  leading  of  God  is  manifested  to  them  in  the  star, 
and  they  press  on  to  a  fuller  Epiphany,  the  fruition  of  their 
labour  and  their  faith.  It  is  a  King  they  seek,  but  a  King 
Whose  Throne  is  one  of  royal  humility. 

We  see  them  in  the  attainment  of  their  hope  —  the  sight 
of  the  Mother  and  the  Holy  Child  upon  her  knee.  There 
is  the  fruition  ;  all  thought  of  past  toil,  past  days  of  heat 
and  nights  of  watching  —  all  are  forgotten  now. 

God  called  ;  they  responded  with  active  faith  ;  and  God 
reveals  to  them  His  Son.  They  are  in  the  Presence  of 
the  King  of  kings,  the  Lord  of  lords;  the  Infinite  in  the 
form  of  the  Child  ;  they  worship,  they  adore,  pouring  out 
their  prophetic  gifts  of  gold,  frankincense,  and  myrrh. 

"  As  they  offer'd  gifts  most  rare 
At  Thy  cradle  rude  and  bare  ; 
So  may  we  with  holy  joy, 
Pure  and  free  from  sin's  alloy, 
All  our  costliest  treasures  bring, 
Christ,  to  Thee,  our  heavenly  King.  " 

In  calling  them  out  of  darkness  into  light,  God  called 
us  ;  in  manifesting  His  Son  to  the  Gentiles,  He  manifests 
Him  to  us. 

In  that  manifestation,  the  love  of  God  "so  full  and 
boundless"  embraced  all  men  of  all  time,  for  He  would 
have  all  come  to  the  knowledge  of  the  truth,  that  knowing 
that  truth  now  by  faith,  they  might  attain  to  the  fruition  of 
His  glorious  Godhead. 

With  these  thoughts  in  mind  we  enter  upon  the  lessons 
taught  us  by  the  services  for  the  Sundays  and  the  season 
of  the  Epiphany. 

On  each  Sunday  the  Church  brings  before  us  some  fresh 
manifestation  of  Christ,  desiring  that  her  children,  learning 
to  live  by  faith  now,  may  at  length  "  know  the  love  of 


30  {preparation  for  Communion 

Christ  which  passeth  knowledge,"  and  "  be  filled  with  all 
the  fulness  of  God." 

The  Child  Christ  is  revealed  in  the  Temple.  His 
Mother  and  St.  Joseph  have  sought  Him  sorrowing,  for 
in  losing  Him  they  have  lost  all,  the  centre  of  the  home  at 
Nazareth,  the  light  of  their  eyes,  the  joy  of  their  existence. 

They  seek  Him  among  the  things  of  earth,  "among 
their  kinsfolk  and  friends,"  but  He  is  not  there. 

They  find  Him  in  the  Temple  of  God,  where  His 
wisdom  has  been  manifested  in  "  His  understanding  and 
answers,"  and  where  He  reveals  His  Divine  parentage  in 
His  reply  to  His  Mother,  "  Wist  ye  not  that  I  must  be 
about  My  Father's  business." 

Note  that  He  too  has  to  pass  through  His  stages  of 
preparation. 

He  must  "  be  about  His  Father's  business  "  before  He 
can  say,  "  Father,  I  have  finished  the  work  Thou  gavest 
Me  to  do." 

He  must  go  down  to  Nazareth  and  be  subject,  He  must 
learn  obedience  through  suffering,  before  He  can  enter  into 
the  fruition  of  His  labours  and  say,  "  O  Father,  glorify 
Thou  Me  with  Thine  Own  Self  with  the  glory  which  I  had 
with  Thee  before  the  world  was." 

In  all  things  He  has  "to  be  made  like  unto  His 
brethren." 

We  come  into  His  Temple,  seeking  Him ;  "  We  beseech 
Thee  to  receive  the  prayers  of  Thy  people  which  call  upon 
Thee." 

We  come  in  faith,  knowing  that  He  has  promised  to 
hearken  to  our  prayers. 


ant)  tftrst  Sunfcas  Hfter      31 

We  come  with  our  unwisdom  and  our  ignorance,  oft- 
times  asking  for  what  it  would  be  ill  for  us  to  receive, 
and  we  are  afterwards  "astonished  at  His  understanding 
and  answers." 

The  Eternal  Wisdom  of  God !  What  a  theme  it  is  for 
our  meditation — the  Wisdom  of  God  manifested  in  Jesus 
Christ  our  Lord. 

"Grant  that  we  may  both  perceive  and  know  what 
things  we  ought  to  do."  Especially  so  near  to  the  com- 
mencement of  a  new  year  the  words  are  the  expression 
of  our  consciousness  and  our  needs. 

We  want  to  do  well  in  the  year  on  which  we  have 
entered — we  want  to  serve  better,  to  love  better,  to  wor- 
ship better  Him  Who  has  revealed  His  love  to  us  at 
Christmas,  but  we  are  not  sure  of  ourselves  or  of  our  path. 

Therefore,  wisely,  we  pray  to  be  led,  as  were  the  Magi, 
to  be  shown  "  what  things  we  ought  to  do." 

The  love  of  God  meets  us  so  readily.  We  are  not  left 
alone,  unlighted  by  the  wisdom  from  on  high.  Christ  is 
"  the  Power  of  God  and  the  Wisdom  of  God."  "  If  any 
lack  wisdom,  let  him  ask  of  God." 

We  come  to  the  Blessed  Sacrament  to  be  made  par- 
takers of  Christ,  and  in  that  sacred  Communion  we  receive 
Him  Who  is  the  Wisdom  of  God.  His  Holy  Spirit  illu- 
mines, guides  us,  takes  of  the  life  of  Christ,  and  shows  it 
to  us  in  its  application  to  ourselves. 

We  take  that  life,  with  its  first  recorded  word,  and  in 
that  life  we  find  the  answer  to  our  prayer,  which  we  may 
summarise  under — 

i.  Love  for  the  House  of  God,  because  it  is  our 
Father's  house. 


32  preparation  for  Communion 

2.  A  teachable  spirit. 

3.  Our  "  Father's  business  "  our  first  thought,  in 

whatever  for  us  that  business  may  consist. 

4.  Sanctification  of  the  home-life  by  subjection 

of  self  to  the  Divine  Will. 

5.  Progressive  wisdom,  the  preparation  for  fuller 

Epiphanies. 

All  these  may  be  found  in  the  record  of  the  finding  of 
Christ  in  the  Temple  given  us  in  the  Gospel  for  this 
Sunday,  and  may,  in  some  parts  at  least,  be  traced  in  the 
Epistle. 

,  "  I  beseech  you,  brethren,  by  the  mercies  of  God, 
that  ye  present  your  bodies  a  living  sacrifice,  holy, 
acceptable  to  God,  which  is  your  reasonable  service." 

"  Be  not  conformed  to  this  world."  Hope  not  to  find 
Christ  in  the  world,  in  society,  in  pleasure,  even  in  a  selfish 
eagerness  for  work.  Christ  is  found  in  the  Temple  of  God, 
in  Sacrament,  prayer,  and  meditation ;  there  He  reveals 
Himself  to  those  who  seek  Him  faithfully. 

"  Be  transformed  by  the  renewing  of  your  mind."  Our 
views  of  life,  our  preconceived  ideas,  have  often  to  be 
abandoned  when  tried  by  the  supreme  test  of  our  Father's 
Will. 

"That  ye  may  prove  what  is  that  good  and  acceptable 
and  perfect  Will  of  God."  He  who  perceives  in  everything 
which  comes  to  him  in  the  way  of  duty  "  His  Father's 
business,"  will  grow  daily  in  the  doing  of  His  Father's 
Will. 

Nothing  is  too  small,  nothing  too  insignificant  then. 
Once  see  that  the  task  to  be  learnt,  the  duty  to  be  done, 
the  effort  to  be  made,  is  our  Father's  business,  and  how 
the  difficulties  vanish ;  self  diminishes  and  God  becomes 
all  in  all. 


Epipbans  anfc  jfirst  Sunfcas  Bfter       33 

"Perceive  and  know"  They  are  not  the  same.  A  man 
may  perceive  what  he  ought  to  do,  may  even  perceive  what 
is  the  Will  of  God  concerning  him,  and  yet  may  fail  to 
know  that  Will  actively. 

He  fails  because  of  lack  of  real  union  with  the  Wisdom 
of  God ;  he  has  been  looking  at  life  from  his  own  stand- 
point, not  as  sheltered  and  hidden  in  the  life  of  Christ  his 
Lord.  Only  when  united  with  Christ  and  lifted  thereby 
out  of  self  and  above  the  earth  can  he  hope  really  to  know 
and  rejoice  in  the  "  perfect  Will  of  God." 

Yes,  you  say,  but  perception,  even  knowledge,  is  one 
thing  and  doing  is  quite  another.  "  The  good  that  I  would 
I  do  not,  and  the  evil  that  I  would  not  that  I  do."  Who 
does  not  know  it  ? 

Thanks  be  to  God,  the  Wisdom  of  God  knows  both  our 
imperfections  and  our  necessities,  and  God  loves  us  far  too 
well  to  show  us  His  Will  and  to  leave  us  without  the  power 
of  performing  it. 

In  the  life  of  Christ  is  the  revealed  Will ;  in  that  same 
life,  communicated  to  us,  reside  the  grace  and  power 
whereby  we  may  faithfully  fulfil  that  Will 

Men  think  of  that  Will  of  God  as  though  it  were  hidden 
on  some  mountain  top,  and  God  had  left  them,  poor,  weak, 
guideless  creatures,  to  find  their  way  thitherward  as  best 
they  may,  falling  bruised,  almost  hopeless  in  their  vain 
upward  efforts. 

That  is  not  the  revelation  of  the  Son  of  God  to  man. 
Christ  comes  into  the  plane  of  this  world,  mixing  with  His 
suffering,  anxious  brethren,  in  Him  is  the  Will  of  God 
manifested,  and  through  the  union  to  which  He  invites  us 
does  the  doing  of  that  Will  become  possible. 

This,  and  this  only,  will  enable  us  to  "  do  the  Will  of 

C 


34          preparation  for  Communion 

God  from  the  heart "  (Eph.  vi.  6),  and  to  "  stand  perfect 
and  complete  in  all  the  Will  of  God"  (Col.  iv.  12). 

Take  then  the  five  points  which  I  have  mentioned,  and 
try  so  to  draw  near  to  His  Presence  in  the  Blessed  Sacra- 
ment, that  there  may  be  to  you  a  manifestation  of  all  the 
wonders  of  His  human  life :  the  love,  the  devotion  to 
duty,  the  humility,  and  the  self-surrender  which  there  you 
may  behold. 

Then  present  yourself,  your  soul,  your  body,  to  Him  as 
a  living  sacrifice,  asking  that  His  Will,  and  His  only,  may 
be  done  in  you,  and  by  you,  so  that  through  you  there  may 
be  an  Epiphany  of  the  life  of  Jesus  Christ  your  Lord. 


Second  Sunday  after  the  Epiphany 

The  Collect. — Almighty  and  Everlasting  God,  Who  dost 
govern  all  things  in  heaven  and  earth ;  Mercifully  hear  the 
supplications  of  Thy  people,  and  grant  us  Thy  peace  all 
the  days  of  our  life ;  through  Jesus  Christ  our  Lord. 
Amen. 

The  Epistle.  —Rom.  xii.  6.     The  Gospel.— St.  John  ii.  i. 


Our  Blessed  Lord  had  already  received  the  witness  of 
the  Father  by  the  Voice  from  Heaven,  and  the  public  wit- 
ness of  St.  John  the  Baptist  who  was  sent  to  bear  "  witness 
to  the  Truth." 

Christ  Himself  had  declared,  "  I  have  greater  witness 
than  that  of  John  :  for  the  works  which  the  Father  hath 
given  Me  to  finish,  the  same  works  that  I  do,  bear  witness 
of  Me,  that  the  Father  hath  sent  Me." 

He  had  promised  Nathanael,  "thou  shalt  see  greater 
things  than  these,"  and  the  fulfilment  of  the  prediction 
followed  close  upon  the  promise.  At  Cana  of  Galilee,  as 
we  read  in  the  Gospel  for  to-day,  Christ  "  manifested  forth 
His  glory." 

Three  points  to  be  noticed  in  the  Gospel : — 

(a)  The  circumstances  of  the  Manifestation. 
(6)  The  nature  of  the  Manifestation. 
(c)   The  effects. 

(a)  It  was  at  a  wedding  feast  to  which  Jesus  and  His 
disciples  were  bidden,  and  at  which  we  see  Him  sharing 


36          preparation  for  Communion 

the  innocent  joys  of  His  brethren,  "adorning  and  beauti- 
fying with  His  Presence  the  Holy  estate  of  Matrimony." 

Conscious  of  the  distress  likely  to  be  occasioned  to  the 
givers  of  the  feast  by  the  want  of  sufficient  wine,  and 
listening  to  His  Blessed  Mother's  suggestion  of  their  need, 
He  changes  the  water  into  wine. 

(b)  This  miracle  revealed  our  Lord  as  possessing  power 
of  a  Creator.     He  Who  had  once  taken  of  the  dust  of  the 
earth  and  elevated  it  in  the  order  of  existence,  so  that  by 
His  breathing  upon  it  "man  became  a  living  soul,"  now 
manifests  Himself,  in  the  Flesh  of  Man  as  Lord  of  Creation. 

"  Almighty  and  Everlasting  God,"  we  say  in  the  Collect, 
"Who  dost  govern  all  things  in  heaven  and  earth." 

But  as  He  is  Lord  of  Creation,  so,  too,  He  reveals  Him- 
self as  Lord  of  a  New  Creation,  by  which  His  former  work 
is  to  be  exalted  to  a  much  higher  plane  in  the  dispensation 
of  His  Providence. 

In  this  miracle  Christ  prefigured  that  work  of  re-creation 
which  He  now  causes  to  be  wrought  in  His  Kingdom  for 
the  salvation  of  souls  and  bodies. 

Simple  elements  pass  silently  beneath  the  power  of  His 
blessing  :  His  servants  bear  forth ;  water  becomes  generous 
wine. 

So  Holy  Baptism  exalts  the  souls  and  bodies  of  men 
from  the  kingdom  of  Nature  to  the  kingdom  of  Grace,  and 
the  Holy  Eucharist  is  the  means  by  which  our  whole  nature 
is  built  up  into  the  nature  of  Christ,  elevated  from  one  step 
to  another,  "  changed  from  glory  to  glory." 

At  the  Marriage  Feast  was  revealed  "  the  union  which  is 
betwixt  Christ  and  His  Church,"  that  union  by  which  the 
virtue  of  the  Incarnation  is  extended  to  fallen  humanity. 

(c)  The  immediate  effect  of  the  miracle  was  that  "  His 


Second  Sunfcas  after  tbe  Epfpbans     37 

disciples  believed  on  Him ; "  His  glory,  revealed  by  His 
power  over  the  humble  element  of  water,  is  manifested, 
and  faith  is  deepened  in  those  who  followed  Him. 

Faith  is  progressive,  gradual  in  growth,  and  needs  edu- 
cation and  cultivation  by  the  means  which  God  provides 
for  its  increase.  Compare  St.  John  i.  41,  ii.  23,  and  vii.  5. 

His  glory  is  still  being  manifested,  and  by  its  manifesta- 
tion cause  is  given  for  belief. 

(i)  The  miracle  is  continuously  being  wrought  by 
the  elevation  of  lowly  elements  into  sacra- 
mental substances. 

(ii.)  By  the  regeneration  and  edification  of  souls 
through  their  operation. 

The  effects  of  this  work  of  re-creation  and  edification  are 
to  be  traced  in  the  Epistle.  The  "  good  wine  "  strengthens 
and  stimulates  to  good  works — enabling  us  to  dispense  to 
others  those  gifts  which  we  receive  as  partakers  with 
Christ. 

"  Having  then  gifts  differing  according  to  the  grace  that 
is  given  to  us."  The  gifts  are  of  God;  man  has  to  re- 
cognise his  responsibilities  and,  strengthened  by  grace,  to 
manifest  the  glory  of  Christ,  the  Head,  by  the  use  made  of 
them. 

The  ministry,  the  teaching,  the  ruling,  the  power  of 
absolving — these  are  examples  of  the  differing  gifts.  We 
have  to  use  them  with  diligence,  with  faithfulness,  and 
simplicity. 

Love,  kindness,  fervour,  patience,  constancy  in  prayer, 
generosity,  unity  and  humility — these  are  the  marks  of  the 
regenerate  life. 

He  Who  could  change  the  water  into  wine,  transforming 


38  preparation  for  Communion 

the  character  of  the  element  from  a  lower  to  a  better  con- 
dition, effects  a  like  marvellous  change  in  our  nature  by 
the  powers  of  His  Incarnate  Life. 

Contrast  the  picture  contained  in  the  Epistle  of  the  life 
of  grace  and  re-creation,  with  that  of  man  in  his  fallen  and 
unregenerate  condition. 

Still,  in  every  age,  through  the  lives  of  His  brethren  in 
the  kingdom  of  the  regeneration,  Christ  manifests  His 
glory,  and  those  who  seek  to  learn,  "believe  on  Him." 

The  Collect  sums  up — though  not  perhaps  very  obviously 
— the  truths  presented. 

(i.)  God  governs  all  things  in  heaven  and  earth.  He 
created  and  re-creates.  All  things  in  the  king- 
dom of  Nature  and  of  Grace  are  alike  subject 
to  His  governance. 

(ii.)  His  mercy  is  ever  ready  to  hear  the  supplica- 
tions of  His  people.  Even  when  hardly  ex- 
pressed— "they  have  no  wine" — as  petitions, 
yet  He  reads  them  and  supplies  His  brethren's 
needs. 

(iii.)  His  power,  manifested  in  response  to  supplica- 
tion, brings  the  peace  for  which  we  pray.  "  My 
God  shall  supply  all  your  need  by  Christ 
Jesus." 

In  the  Holy  Eucharist  we  sit  down  with  Christ  at  the 
Marriage  Feast,  in  which  He  is  made  One  with  His  Bride 
the  Church. 

His  Presence  is  the  Presence  of  Incarnate  Love  and 
Power.  The  Love  never  changes,  the  Power  never  weakens. 

In  love  He  allows  us  to  sit  with  Him ;  with  power  He 
commissions  His  servant,  the  priest;  with  power  He  so 


Second  SunfcaE  after  tbe  Epipbans     39 

transforms  the  weak  elements  of  the  Bread  and  Wine,  that 
they  become  to  us  His  Very  Body  and  His  Very  Blood. 

There  is  no  limit  to  His  Love,  as  there  is  no  limit  to 
His  Power.  What  He  wills  to  do  He  is  able  to  do. 
Faith  bows  before  the  majesty  of  such  Love  and  Power. 
He  manifests  His  glory — though  hidden  now  beneath  the 
Sacramental  Veils  as  formerly  beneath  the  form  of  His 
humiliation — and  we  believe  on  Him. 

We  bring  to  Him,  in  the  Blessed  Sacrament,  our  sup- 
plications. We  are  conscious 

(i.)  Of  our  responsibilities,  our  ministry,  our  life 
of  duty,  our  obligations,  the  gifts  or  talents 
which  we  have  received;  of  our  incapacity,  in 
our  natural  strength,  to  discharge  them  ade- 
quately or  faithfully. 

(ii.)  We  are  conscious  as  we  kneel  in  the  Sacred 
Presence  of  what  life  should  be — life  trans- 
formed, regenerated,  uplifted  through  union 
with  the  Incarnate  Son.  And  we  are  con- 
scious of  what  life  is. 

In  ourselves,  so  weak,  we  offer  our  supplications  to 
Him  Who  governs  all  things  in  heaven  and  in  earth ;  we 
can  only  point  to  our  lives  and  to  our  needs.  He  marks, 
He  sees,  He  knows,  He  manifests  His  glory,  and  to  us 
come  faith  and  peace. 

The  peace  of  absolute  confidence;  the  peace  of  con- 
scious union ;  the  peace  of  assured  victory ;  the  very  peace 
of  God  which  passeth  all  understanding,  which  the  world 
can  neither  give  nor  take  away. 

Peace  reigns  within  our  souls  as  we  realise  that  He  Who 
holds  our  lives,  and  listens  to  our  supplications,  and  directs 
our  circumstances  is  Love,  Wisdom,  Power — "God  mani- 
fest in  the  flesh." 


Third  Sunday  after  the  Epiphany 

The  Collect. — Almighty  and  Everlasting  God,  mercifully 
look  upon  our  infirmities,  and  in  all  our  dangers  and 
necessities  stretch  forth  Thy  Right  Hand  to  help  and  de- 
fend us  ;  through  Jesus  Christ  our  Lord.  Amen. 

The  Epistle.— Rom.  xii.  1 6.    The  Gospel.— St.  Matt.  viii.  i . 


In  the  Gospels  during  the  Epiphany  season  various 
phases  of  human  life  are  portrayed.  On  the  first  Sunday 
boyhood,  youth,  home  life,  and  home  duties;  on  the 
second,  the  joys  of  life,  the  marriage  feast  at  Cana. 

To-day  the  picture  is  one  of  misery  and  sorrow :  the 
leper  in  his  misery ;  the  Centurion  in  his  anxiety  for  his 
servant  "  sick  of  the  palsy,  grievously  tormented." 

Through  these  pictures  of  human  life,  in  its  various 
stages  and  aspects,  runs  the  thread  of  one  Life  clear  and 
distinct,  touching  the  lives  of  all  around  it  at  all  points,  yet 
standing  by  itself  in  its  marked  individuality. 

A  Life,  growing,  developing  according  to  the  laws  of 
human  existence ;  with  human  will  and  affections ;  with 
human  capacity  for  suffering;  in  the  world,  yet  unsullied 
by  the  world's  taint. 

A  Life  showing  in  itself  the  possibilities  of  our  nature  as 
God  made  it;  a  Life  fulfilling  man's  destiny — fellowship 
with  God  through  the  way  of  sorrow. 

40 


Suntrng  after  tbe  Epfpbans      41 

It  is  the  Life  of  God  made  Man  ;  of  Jesus,  Son  of  God 
and  Son  of  Man — "  Very  God  of  Very  God," — and  yet  bone 
of  our  bone  and  flesh  of  our  flesh. 

We  saw  Him  in  boyhood  and  we  saw  Him,  last  Sunday, 
touching  the  joys  of  life;  in  a  humble  home  and  amid 
humble  surroundings,  manifesting  forth  His  glory  in  His 
first  miracle  of  power. 

To-day  He  touches  another  of  our  common  possessions 
— sorrow,  which  is  no  respecter  of  class  or  age,  which  binds 
all,  from  the  highest  to  the  lowest,  in  the  common  bond  of 
suffering. 

Christ  came  "  down  from  the  mountain  "  where  He  had 
been  teaching  the  people.  The  pure,  unsullied,  perfect 
Life  mixes  with  the  world's  life,  and  meets — what? — the 
sorrows  of  life. 

There  are  two  scenes — 

(i)  The  leper,  "Lord,  if  Thou  wilt,  Thou  canst  make 
me  clean." 

The  leper  is  the  type  of  man  under  the  dominion  of  sin ; 
of  man  laden 

(a)  With  the  disease  of  sin  ; 
(£)  With   the   infirmities   which   are   consequent 
upon  his  fallen  condition. 

To  him  comes  an  Epiphany  of  power,  or  rather  of  glory 
with  mingled  rays  of  power  and  love. 

"  If  Thou  wilt "  conveys  almost  an  expression  of  doubt 
as  to  the  willingness  of  Christ  to  heal. 

The  answer  reveals  willingness,  love,  power.  "  I  will ; 
be  thou  clean." 

He  Who  by  His  Almighty  power  has  changed  the  water 
into  wine,  now,  by  His  touch,  changes  the  leper  into  a 


42  preparation  for  Communion 

sound  and  perfect  man.     The  touch  is  the  outward  sign  of 
the  compassion  which  He  felt. 

(2)  The  Centurion  draws  near  with  humility  and  faith, 
seeking  relief  for  the  servant  dear  to  him. 

In  him  we  see  the  whole  Gentile  world  personified, 
seeking  help  under  the  common  lot  of  sorrow,  using  almost 
the  words  of  the  Collect,  "  Stretch  forth  Thy  Right  Hand 
to  help  and  defend  us." 

As  to  the  leper,  so  to  the  Centurion,  there  is  an  Epiphany, 
first  of  love,  then  of  power. 

"  I  will  come  " — the  quickest,  readiest  sympathy ;  "  and 
heal  him  " — the  Almighty  power  to  save. 

Of  palsy  or  paralysis  also  it  may  be  said  that  it  is 
typical  of  sin,  the  disease  being  manifested  in  its  con- 
sequences. 

The  sufferer  becomes,  in  greater  or  less  degree,  incap- 
able of  moving ;  his  body,  in  severe  cases,  is  in  one  sense 
dead. 

In  the  case  of  both  the  leper  and  the  paralytic,  Christ 
manifested  His  glory  in  the  exhibition  of  His  Almighty 
power.  He  mercifully  looked  upon  the  infirmities  of  the 
sufferers,  stretching  forth  His  Right  Hand  to  help  and 
deliver  them. 

They  are  the  very  words  of  the  Collect.  Man  in  his 
fallen  state  is  the  same ;  man's  disease  of  sin  is  the  same ; 
the  infirmities  consequent  upon  sin,  leading  man  into 
dangers  and  necessities,  are  the  same. 

And  Christ  is  the  same :  His  love  the  same ;  His  wil- 
lingness the  same ;  His  power  the  same. 

In  us  there  may  still  be  an  Epiphany  of  the  purifying, 
transforming  power  of  Christ,  if  only  we — 


Sunt>as  after  tbe  Epipbans      43 

(i.)    Come  to  Him  ; 
(ii.)  Bring  humility  and  faith ; 

(iii.)  Obey   His    commands — "  Show   thyself   to    the 
priest."     "Go  thy  way." 

The  Epistle  undoubtedly  illustrates  the  "infirmities" 
which  are  the  result  of  sjn,  and  the  dangers  to  which  those 
infirmities  expose  us. 

"The  act  of  regeneration  is  instantaneous.  After  this 
the  old  dead  nature  does  indeed  remain  round  about  the 
regenerate  soul,  and  miserably  baffles  it,  but  the  gift  of 
life  is  divine  from  the  beginning."1 

Again,  sin,  even  though  pardoned  through  the  Sacra- 
ment of  Penance,  leaves  its  mark  upon  the  character, 
weakens  the  will,  lessens  the  power  of  resistance,  deadens 
zeal,  hinders  self-knowledge. 

This  weakness  exposes  us  to  danger  from  the  assaults  of 
evil,  and  from  the  baffling  of  former  temptations,  whereby 
Satan  seeks  to  terrify  the  soul  and  bring  it  back  into  its 
former  bondage. 

Hence  come  our  necessities,  arising  from  our  dangers. 
We  need  help,  we  need  support,  we  need  sympathy. 

We  find  all  in  the  "Almighty  and  Everlasting  God," 
Who  is  willing  "mercifully  to  look  upon  our  infirmities," 
and  is  ready  "in  all  our  dangers  and  necessities  to  stretch 
forth  His  Right  Hand  to  help  and  defend  us." 

Dangers  we  must  encounter,  necessities  we  must  expe- 
rience, since  discipline  is  needed  for  our  perfecting.  We 
pray,  not  to  be  delivered  "  from,"  but  to  be  delivered  "  in," 
the  dangers  which  await  us  as  we  follow  Christ. 

The  Blessed  Sacrament  is  God's  provision  for  the  needs 
of  man. 

1  Rev.  R.  M.  Benson. 


44  preparation  for  Communion 

How  wonderful  it  all  is  !  Jesus  "  comes  down,"  and  the 
"great  multitudes"  of  the  Catholic  Church  throng  His 
Presence. 

All  lives,  with  their  varied  histories,  draw  near  to  the 
One  Life ;  all  sullied,  but  His  unsullied ;  all  weakened  by 
sin,  but  His  the  Life  of  perfect  strength;  all  in  danger, 
all  compassed  with  necessity. 

He,  the  Rock  of  our  Salvation,  Who,  out  of  the  fulness 
of  His  love,  "  distributes  to  the  necessity  "  of  the  brethren. 

The  sinner,  conscious  of  his  sin,  draws  near  to  Him, 
with  a  faith  as  yet  imperfect.  "  Lord,  if  Thou  wilt,  Thou 
canst  make  me  clean." 

It  is  no  small  step  towards  recovery  to  be  conscious  of 
the  need  of  cleansing,  and  to  realise  that  cleansing  is  to  be 
found  in  Jesus  only. 

The  power  of  the  Lord  is  present  to  heal,  but  Christ 
uses  means.  Amid  all  the  variety  of  means  employed  by 
Christ  when  on  earth,  the  one  prominent  and  present  thing 
is  the  Right  Hand,  the  power  of  God  in  Him. 

It  is  not  left  to  us  to  choose  or  invent  the  means  whereby 
the  Right  Hand  shall  be  extended  to  us.  Each  had  to  do 
what  was  bidden  him;  to  us  the  same  means  are  com- 
manded alike  to  all.  We  must  use  them  if  we  would  be 
healed. 

As  Christ  employed  the  Jewish  priesthood  for  the  only 
function  it  was  competent  to  discharge,  to  certify  the  fact 
of  a  cure,  so  He  employs  the  Christian  priesthood  for  the 
function  which  He  has  empowered  it  to  fulfil,  not  only  to 
certify  the  fact,  but  to  administer  the  means  "of  the 
forgiveness  of  sins." 

Consider  the  marvels  of  the  Holy  Eucharist.     Think  of 


ZTbirfc  Sunfcas  atter  tbe  Epipbang      45 

the  sins,  the  infirmities,  the  dangers,  the  necessities  of  but 
one  life — your  own. 

Add  to  that  the  dangers  and  necessities  of  the  lives  dear 
to  you,  which  you  are  allowed  to  lay  before  the  Presence 
of  Jesus.  "My  loved  one  lieth  at  home." 

Picture  to  yourself  the  wants,  uttered  or  unuttered, 
expressed  or  only  breathed  in  prayer,  of  a  whole  congre- 
gation kneeling  at  the  feet  of  Jesus. 

And  yet  all  known,  all  weighed,  all  felt  by  Him  with  a 
sympathy  which  is  active ;  all  comprehended  by  Him  with 
a  love  which  is  only  equalled  by  His  power.  "  I  will ;  be 
thou  clean."  "  I  will  come  and  heal  him." 

In  Preparation — 

"  Lord,  I  am  not  worthy,  but  speak  the  word  only, 
and  Thy  servant  shall  be  healed." 

In  Communion — 

"  Quicken  me,  O  Lord,  according  to  Thy  word." 

In  Thanksgiving — 

"  I  will  give  Him  thanks,  which  is  the  help  of  my 
countenance,  and  my  God." 


Fourth  Sunday  after  the  Epiphany 

The  Collect. — O  God,  Who  knowest  us  to  be  set  in 
the  midst  of  so  many  and  great  dangers,  that  by  reason  of 
the  frailty  of  our  nature  we  cannot  always  stand  upright ; 
Grant  to  us  such  strength  and  protection,  as  may  support 
us  in  all  dangers,  and  carry  us  through  all  temptations; 
through  Jesus  Christ  our  Lord.  Amen. 

The  Epistle. — Rom.  xiii.  i.    The  Gospel. — St.  Matt.  viii.  23. 


A  fresh  Epiphany ;  a  twofold  manifestation  of  the  power 
of  the  Incarnate  Son  : 

I.  Over  the  forces  of  nature ; 

II.  Over  the  powers  of  evil  which  have  taken  posses- 
sion of  man's  spiritual  being. 

There  is  infinite  comfort  in  the  remembrance  that  He 
Who  thus  manifests  His  Omnipotence  is  He  Who  was 
"  touched  with  the  feeling  of  our  infirmities." 

He  went  through  the  "  many  and  great  dangers "  with 
which  we  are  compassed.  He  took  that  nature  the  frailty 
of  which  we  acknowledge.  He  experienced  those  tempta- 
tions through  which  we  pray  Him  to  "  carry  us  "  in  His 
Almighty  arms. 

I.  The  Gospel  tells  us  of  Christ  in  the  vessel,  asleep 
in  the  midst  of  the  storm.  He  was  wearied 
with  work  and  exposed  to  danger. 

46 


ffourtb  Sunt>a£  after  tbe  JEpipbanp     47 

His  disciples  suffer  from  the  temptation  of  want  of  faith. 
Their  faith  is  weak,  it  cannot  "always  stand  upright." 

They  cry  to  Him  for  protection,  "Lord,  save  us,"  and 
their  appeal  is  heard.  He  rebuked  them  for  want  of  faith, 
and  then  "  rebuked  the  wind  and  the  sea,  and  there  was  a 
great  calm." 

They  learn  the  lesson  that  for  His  Church,  as  for  them, 
safety,  strength,  protection  are  to  be  found  in  His  Presence. 

The  ship  of  Christ's  Church  can  ride  safely  through  the 
storm  of  this  world,  because  she  has  the  promise  of  Christ's 
abiding  Presence  within  her. 

We  are  safe  in  spite  of  gathering  storms  and  the  raging 
billows  which  threaten  to  wreck  our  lives,  if  Christ  abides 
in  the  weak  vessel  of  our  life. 

"  My  Presence  shall  go  with  thee  and  I  will  give 
thee  rest."  "  There  was  a  great  calm." 

We  find  rest,  we  find  "  a  great  calm,"  as  we  cherish  the 
Presence  of  Jesus  in  our  souls ;  as  we  kneel  in  the  Sacred 
Presence  on  the  Altar;  as  we  hear  the  words  spoken  to 
ourselves — 

"The  Body  of  our  Lord  Jesus  Christ  which  was 
given  for  thee,  preserve  thy  body  and  soul  into  ever- 
lasting life." 

"  Why  are  ye  fearful,"  He  says  to  us,  "  O  ye  of  little 
faith  ?  "  "  Lord,  increase  our  faith." 

II.  Christ,  having  manifested  His  Omnipotence  over 
the  forces  of  nature,  is  met  by  a  display  of  the 
powers  of  the  spiritual  enemies  of  man's  soul. 

"Two  possessed  with  devils  coming  out  of  the 
tombs,  exceeding  fierce." 


48  preparation  tor  Communion 

An  awful  picture  of  the  effects  of  sin  indulged  multiply- 
ing in  the  soul  of  man :  in  St.  Mark  we  read,  "  My  name  is 
Legion  :  for  we  are  many." 

The  soul  "  dead  in  trespasses  and  sins,"  becomes  active 
in  evil,  devilish,  unsatisfied  unless  harm  can  be  done  to 
others. 

The  consciousness  of  the  claims  of  Christ  still  survives — 
"Jesus,  Thou  Son  of  God," — but  exists  only  as  "a  certain 
fearful  looking  for  of  judgment  and  fiery  indignation." 

The  manifestation  of  power.  The  devils  are  cast  out; 
the  possessed  are  set  free  and  restored.  The  world  speaks 
of  "  hopeless  cases,"  yet  they  are  not  beyond  the  Almighty 
power  of  the  Present  Christ. 

The  Gergesenes  besought  Him  to  depart ;  we  may  pray 
Him  to  "  abide  with  us,"  because  apart  from  Him  there  is 
no  salvation,  no  strength,  no  protection. 

Consider  the  fearful  danger  of  rejecting  Christ ;  trying  to 
drive  Him  from  us,  because  we  fear  His  Presence  which 
reveals  and  rebukes  our  sin,  asking  rather  to  be  left  to 
ourselves,  to  the  continuance  of  our  sins,  and — though  we 
recognise  it  not — to  the  companionship  of  devils. 

"  O  Lord,  my  God,  lighten  mine  eyes,  lest  I  sleep 
the  sleep  of  death." 

The  connection  of  the  Epistle  is  perhaps  difficult  to 
trace.  It  puts  before  us  the  duties  and  responsibilities  of 
our  position,  basing  the  duty  of  obedience  to  external 
authority  upon  the  supreme  power  of  God,  of  which  we 
have  seen  the  manifestation  in  the  Gospel : 

"  There  is  no  power  but  of  God :  the  powers 
that  be  are  ordained  of  God.  Whosoever  therefore 
resisteth  the  power,  resisteth  the  ordinance  of  God." 


ffourtb  Sunfcas  after  tbe  Bpipban$     49 

If  we  do  well,  those  in  authority  are  "the  ministers  of 
God"  to  us  "for  good."  If  we  do  evil,  they  are  still 
"  the  ministers  of  God  "  for  the  punishment  of  those  who 
do  evil — 

"  For  this  cause  pay  ye  tribute  also :  for  they  are 
God's  ministers,  attending  continually  upon  this  very 
thing." 

God's  power  is  supreme;  He  is  the  source  of  all 
authority  and  power ;  appointing,  directing  those  who 
execute  authority  by  His  commission,  therefore  "render 
to  all  their  dues." 

Our  responsibility  in  such  matters  naturally  exposes  us 
to  temptations :  to  forget  the  source  of  authority,  to 
minimise  the  claims,  even  to  refuse  obedience  to  lawful 
demands. 

Yielding  to  such  temptations  leads  us  into  dangers : 
"  they  that  resist  shall  receive  to  themselves  condemnation." 

Hence  the  prayer  of  the  Collect,  applicable  to  these  as 
to  even  weightier  subjects ; 

"  Grant  to  us  such  strength  and  protection  as  may 
support  us  in  all  dangers  and  carry  us  through  all 
temptations." 

There  is  hardly  one  of  the  Collects  which  appeals  more 
forcibly  to  us,  for  it  expresses  so  fully  the  cry  of  our  human 
nature,  of  our  experience. 

"  Your  Heavenly  Father  knoweth  that  ye  have  need." 
"O  God,  Who  knowest  us  to  be  set  in  the  midst 
of  so  many  and  great  dangers." 

There  is  at  once  our  strength  and  our  comfort.  God 
knows. 

God  has  assured  us  of  His  knowledge  by  the  Incarnation 
of  His  Son,  Who  came  to  share  with  us  the  "many  ana 

D 


preparation  for  Communion 


great  dangers."  We  have  only  to  study  His  Life  in  the 
Holy  Gospels  to  see  how  perfect  is  the  knowledge  acquired 
by  experience.  We  have  only  to  contemplate  the  lives  of 
His  Apostles  to  see  portrayed  the  perils  of  our  own  posi- 
tion as  followers  of  the  Lord  Jesus. 

Satan  tempts;  the  world  allures;  the  flesh  betrays. 
Faith  fails  ;  courage  wanes  ;  hope  languishes.  The  powers 
of  evil  take  possession  of  the  citadel  of  our  lives. 

From  man  tempted,  man  storm-tossed,  man  under  the 
dominion  of  evil,  yet  wishing  to  be  free,  goes  up  the  cry  : 

"  O  God,  Who  knowest  that  by  reason  of  the  frailty 
of  our  nature  we  cannot  always  stand  upright." 

"  Cannot  always  stand  upright  ;  "  we  plead  our  frailty, 
and  in  pleading  it  we  plead,  too,  the  knowledge  of  God  our 
Father,  and  out  of  our  frailty  build  a  claim  upon  His 
strength  and  protection. 

"  Cannot  always  stand  upright."  Alas,  if  we  put  our 
own  experience  into  words,  would  it  not  be  "  I  rarely  stand 
upright  ;  I  am  always  falling  "  ? 

Consider  the  marvellous  faith  which  the  last  clause  of 
the  Collect  involves  :  "  Grant  to  us  such  strength  and  pro- 
tection as  may  support  us  in  all  dangers,  and  carry  us 
through  all  temptations." 

"  There  is  no  power  but  of  God,"  and  the  power  of  God 
can,  we  acknowledge,  support  even  us,  with  our  avowed 
frailty,  in  all  dangers,  and  carry  even  us,  with  all  our  weak- 
ness consequent  upon  past  yielding,  through  all  temptations. 

The  power  of  God  can  only  be  equalled  by  His  willing- 
ness and  His  love. 

The  Blessed  Sacrament  is  the  answer  of  God  to  the  cry 
of  frail  humanity.  There  His  Incarnate  Son,  Who  was 


jfourtb  Sunfcas  after  tbe  Bpipbanp     51 

"tempted  in  all  points  like  as  we  are,"  meets  His  tempted 
followers.  There  He  Who  calmed  the  waters  of  the  Sea 
of  Galilee  reveals  His  Presence  to  His  brethren  in  the 
storm-tossed  bark  of  His  Church. 

"  O  Lord  God  of  Hosts,  Who  is  like  unto  Thee : 

Thou  rulest  the  raging  of  the  sea;  Thou  stillest  the 

waves  thereof  when  they  arise." 

Blessed  indeed  are  they  who  in  all  dangers,  trials,  sor- 
rows, and  temptations  seek  shelter  in  the  Presence  of  Jesus 
in  the  Blessed  Sacrament.  "  By  Thy  temptation,  by  Thine 
Agony  and  Bloody  Sweat,  by  Thy  Cross  and  Passion, 
Good  Lord,  deliver  us." 

And  strength  comes  from  union  with  Jesus  in  the 
Blessed  Sacrament.  He  says  to  us,  "  My  grace  is  sufficient 
for  thee :  for  My  strength  is  made  perfect  in  weakness." 
We  own  the  frailty  of  our  human  nature,  and  we  unite 
ourselves  with  the  strength  of  His  nature,  human  and 
Divine. 

"  I  have  made  and  I  will  bear ;  even  I  will  carry, 
and  will  deliver  you." 

Resolve — 

(i.)  To  live  close  to  God,  knowing  the  violence  of  the 
dangers  in  which  you  stand,  and  the  frailty  of 
your  own  nature. 

(ii.)  To  be  regular  at  the  Holy  Eucharist,  that  there 
you  may  obtain  strength  and  protection. 

(iii.)  To  cherish  the  Presence  of  Jesus  in  your  soul. 


Fifth  Sunday  after  the  Epiphany 

The  Collect. — O  Lord,  we  beseech  Thee  to  keep  Thy 
Church  and  household  continually  in  Thy  true  religion  ; 
that  they  who  do  lean  only  upon  the  hope  of  Thy  heavenly 
grace  may  evermore  be  defended  by  Thy  mighty  power ; 
through  Jesus  Christ  our  Lord.  Amen. 

The  Epistle.— Col.  iii.  1 2.    The  Gospel.—  St.  Matt.  xiii.  24. 


For  four  Sundays  the  Church  has  led  us  to  consider  past 
manifestations  of  our  Blessed  Lord ;  now  we  turn  to  mani- 
festations which  are  present,  and  yet  to  be  fulfilled  in  the 
future. 

To-day  we  deal  with  both :  the  manifestation  of  Christ 
in  His  Church  now ;  the  manifestation  of  Christ  as  the 
Judge  of  the  Church  in  the  future. 

The  Collect  gives  us  the  keynote.  "  We  beseech  Thee, 
to  keep  Thy  Church  and  household  continually  in  Thy  true 
religion." 

Take  both  the  words  used,  Thy  "  Church,"  and  "  house- 
hold." Those  "called  out"  of  the  world;  the  body  of  the 
faithful,  the  very  Body  of  Christ,  because  admitted  into 
union  with  Him  through  the  Sacrament  of  Baptism. 

Thy  "household";  admitted  into  the  family  of  God 
through  incorporation  with  His  Son  ;  "  members  of  Christ," 
and  therefore  "children  of  God." 

"We  have  received  the  spirit  of  adoption  whereby 
we  cry,  Abba,  Father." 


jfiftb  SunfcaE  after  tbe  JEpipbans      53 

As  members  of  the  Church  and  the  household  of  God 
we  inherit  the  privileges  and  responsibilities  which  attach 
to  our  position. 

The  Faith  has  been  committed  to  the  Church.  Christ 
has  made  her  the  guardian  of  His  Sacraments.  We  are 
responsible  for  the  use  made  of  sacramental  grace,  and  for 
the  upholding  of  the  Catholic  Faith  as  contained  in  the 
Creeds. 

The  Latin  original  of  the  Collect  prays  that  God  would 
keep  us  " continua  pietate"  continually  with  His  Fatherly 
goodness.  The  relationship  of  God  to  us,  as  our  Father, 
was  thus  emphasised  : — 

"  As  an  eagle  stirreth  up  her  nest,  fluttereth  over 
her  young,  spreadeth  abroad  her  wings,  taketh  them, 
beareth  them  on  her  wings :  so  the  Lord  alone  did 
lead  him." 

The  Church  and  household  of  God  are  to  be  kept  con- 
tinually in  His  true  religion  :  the  Faith,  the  whole  Faith, 
and  nothing  but  the  Faith. 

The  Incarnation,  the  Manifestation  of  Christ  in  the 
Flesh,  is  the  foundation  of  the  Catholic  Faith. 

He  is  manifested  in  the  Sacraments  of  His  Church,  and 
through  sacramental  union  to  be  manifested  in  the  lives  of 
the  household  of  God. 

Religion  in  practice  is  the  evidence  of  the  faith  duly 
cherished. 

"  When  the  Comforter  is  come,  Whom  I  will  send 
unto  you  from  the  Father,  even  the  Spirit  of  Truth, 
which  proceedeth  from  the  Father,  He  shall  testify  of 
Me." 

"  When  the  Spirit  of  Truth  is  come,  He  will  guide 
you  into  all  truth." 

It  is  His  Presence  which  is  to  keep  the  Church  and 
household  of  God  continually  in  true  religion. 


54          preparation  for  Communion 

Note  the  attitude  of  the  members  of  the  household 
of  God.  They  lean  upon  the  hope  of  heavenly  grace 
and  rely  upon  the  mighty  power  of  the  Head  of  the 
Church. 

It  implies  faith  in  the  present  work  of  Christ ;  confidence 
in  Him  as  the  Spiritual  Rock  whence  flow  the  abundant 
streams  of  grace ;  assurance  of  His  ability  and  willingness 
to  uphold. 

The  Epistle  continues  the  same  thought,  for  the  Apostle 
addresses  the  members  of  God's  household  as  the  "elect 
of  God,  holy  and  beloved";  sanctified  through  the  in- 
dwelling presence  of  the  Holy  Spirit. 

As  such  He  urges  them  to  the  performance  of  Christian 
duties  and  the  manifestation  of  Christian  virtues — kind- 
ness, humility,  meekness,  forbearance,  forgiveness,  charity. 
"  And  let  the  peace  of  God  rule  in  your  hearts,  to 
the  which  also  ye  are  called  in  one  body ;  and  be  ye 
thankful." 

Whence  shall  the  members  of  the  Church  obtain  these 
graces,  and  the  power  wherewith  to  resist  temptations, 
within  and  without? 

From  Christ  manifesting  His  love  and  power  in  the 
Sacraments,  and  from  the  Holy  Spirit  Whose  fruits  are 
love,  joy,  peace -the  very  virtues  which  the  Apostle 
describes. 

The  unkept  garden  of  man's  soul  brings  forth  only  weeds 
but  the  garden  of  the  Lord,  upon  which  He  has  breathed, 
is  beautiful  with  the  flowers  of  grace. 

Christ,  the  Gardener  of  the  soul,  works  ever  patiently 
m  that  garden,  seeking  to  bring  forth  fruit  to  perfection, 
orgmng  one  another;  .  .  .  even  as  Christ  forgave 


tfittb  Suu&as  after  tbe  Bpipbans       55 

you,    so   also   do   ye."     Christ   ever   forgiving   us   in   the 
Sacrament  of  Penance. 

How  in  the  Blessed  Sacrament  we  find  both  the  Ex- 
ample and  the  Fount  Whence  flows  the  grace  to  fashion 
us  into  the  Heavenly  Pattern. 

There  we  find  Jesus,  Who  is  "  rich  in  mercy,"  humble, 
long-suffering ;  Who  bears  long  with  us  and  forgives  our 
coldness.  There  we  find  Him  Who  is  perfect  Charity. 

We  find  Him  there,  not  merely  that  we  may  worship 
Him  and  gaze  upon  the  beauty  of  His  Holiness,  but  we 
find  Him  willing  to  unite  Himself  with  us  that  He  may 
work  in  us  abundantly  and  supply  all  our  need. 

Through  that  union  comes  to  us  "the  peace  of  God," 
which  is  to  rule  our  hearts,  and  which  is  the  final  benedic- 
tion of  our  Eucharist,  our  Sacrifice  of  praise  and  thanks- 
giving— 

"  The  peace  of  God  which  passeth  all  understand- 
ing, keep  your  hearts  and  minds  in  the  knowledge  and 
love  of  God." 

Through  our  Communion  "the  Word  of  Christ"  dwells 
in  us,  and  we  grow  in  wisdom,  and  we  are  enabled  to  sing 
"with  grace  in  our  hearts  to  the  Lord." 

Through  the  present  life  of  Jesus  thus  sacramentally 
conveyed  to  us  we  may  be  enabled  to  do  all,  in  word  and 
deed,  in  the  name  of  the  Lord  Jesus ;  giving  thanks  to 
God  the  Father  by  Him  in  the  Holy  Eucharist. 

What  a  marvellous  picture  it  is  of  the  life  of  the  house- 
hold of  God,  nourished  by  sacramental  grace,  manifesting 
the  Life  of  Jesus,  presenting  a  perpetual  Eucharist  to  the 
Father  by  Him,  the  Son,  of  Whom  we  are  the  members. 

The   Gospel  sums  up,   as   in   a  picture,  the  thoughts 


56          preparation  for  Communion 

already  presented  to  us.  The  field  is  the  Church;  the 
Man  Who  sows  the  seed,  ever  working,  is  Jesus  Christ  our 
Lord. 

The  enemy  sows  the  tares — the  false  wheat  which  so 
closely  resembles  the  true  that  at  first  it  escapes  notice. 

The  servants  impulsively  desire  to  root  up  the  tares,  but 
the  Master  of  the  field,  with  Divine  Wisdom,  and  in  the 
exercise  of  His  authority,  forbids,  lest  injury  be  done  to  the 
precious  wheat  for  which  He  has  laboured,  and  for  the 
ripening  of  which  He  watches  with  such  patient,  anxious 
care. 

He  has  patience  with  all ;  He  looks  forward  to  the  end — 
"  Let  both  grow  together  until  the  harvest." 

He  reveals  Himself  as  the  Supreme  Ruler  of  His  Church 
new,  and  He  reveals  to  us  the  purpose  of  His  future  mani- 
festation. Then  He  shall  appear  as  our  Judge. 

"In  the  time  of  harvest  I  will  say  to  the  reapers, 
Gather  ye  together  first  the  tares,  and  bind  them  in 
bundles  to  burn  them,  but  gather  the  wheat  into  My 
bam." 

Then  shall  be  manifested  the  purpose  and  the  result  of 
all  the  patient  work  of  the  Heavenly  Husbandman,  of  the 
outpouring  of  His  "heavenly  grace,"  of  His  Life  in  the 
Sacraments  of  the  Church  which  is  His  Body.  The  house- 
hold of  God  shall  rest  in  the  Eternal  Home. 

"  Safe  Home,  safe  Home  at  last." 

Then  shall  the  Heavenly  threshing  floor  resound  with 
songs  of  praise  to  Christ,  the  Head,  the  Lord,  the  Judge 
of  all. 

Ah,  we  say,  if  only  I  may  attain ;  if  only  I  could  be 
loving,  forbearing,  forgiving,  charitable,  humble,  meek ! 


ffittb  Sunfcag  after  tbe  Bpipbam?      57 

The  Presence  of  Jesus  in  the  Blessed  Sacrament  con- 
vinces us  of  sin.  We  are  so  unlike  Him  Who  waits  for  us 
there. 

Yes,  we  are;  but  as  there  is  forgiveness  for  the  past,  so 
is  there  grace  for  those  who  lean  upon  the  Beloved.  The 
hindrance  to  grace  is  our  unfitness  to  receive. 

He  is  ever  sowing  the  good  seed ;  He  is  ever  willing  to 
work  in  the  field  of  our  souls ;  but  so  often,  "  He  can  do 
no  mighty  works  there  "  because  of  our  unbelief,  our  lack 
of  preparation. 

Strive  before  approaching  God's  Altar  to  test  the  pro- 
duce of  the  field  of  your  soul.  Christ  has  sown  good  seed ; 
from  whence  then  has  it  these  tares  ? 

"  The  most  dangerous  temptations,  and  the  most  subtle 
sins,  perhaps  one  may  say  the  prevalent  evils  of  the  world, 
are  phases,  perversions,  prostitutions,  exaggerations  of  what 
is  good." 

The  Epistle  teaches  us  the  characteristics  of  the  good 
seed,  and  by  its  teaching  we  can  fitly  examine  self. 

In  Christ  dwells  the  fulness  of  all  virtue,  and  He  waits  to 
communicate  to  us  as  we  are  fit  to  receive. 

Bring  to  Him 

(i.)  Sorrow  for  the  evil  growths  within  the  soul  which 
dishonour  the  garden  of  the  Lord. 

(ii.)  Faith  in  His  Presence  in  His  Church,  and  in 
His  care  for  you  as  a  member  of  the  house- 
hold of  God. 

(iii.)  Thanksgiving  for  the  hope  of  His  Heavenly 
grace,  and  for  His  patient  dealing  with  your 
soul  in  preparation  for  His  Manifestation  in 
Judgment 


Sixth  Sunday  after  the  Epiphany 

The  Collect. — O  God,  Whose  Blessed  Son  was  manifested 
that  He  might  destroy  the  works  of  the  devil,  and  make  us 
the  sons  of  God  and  heirs  of  eternal  life;  Grant  us,  we 
beseech  Thee,  that,  having  this  hope,  we  may  purify  our- 
selves, even  as  He  is  pure;  that,  when  He  shall  appear 
again  with  power  and  great  glory,  we  may  be  made  like 
unto  Him  in  His  eternal  and  glorious  Kingdom;  where 
with  Thee,  O  Father,  and  Thee,  O  Holy  Ghost,  He 
liveth  and  reigneth,  ever  One  God,  world  without  end. 
Amen. 

The  Epistle.— \  St.  John  iii.  i.  The  Gospel.— §1.  Matt, 
xxiv.  23. 


The  final  Manifestation,  the  Manifestation  of  the  Son  of 
Man  in  Judgment.  This  is  the  climax  of  the  sequence 
through  which  we  have  passed. 

The  Epiphany  at  Bethlehem  is  not  complete  until  He 
Who  there  appeared  in  lowly  childhood  "shall  appear 
again  with  power  and  great  glory." 

All  things,  as  the  years  pass  by,  are  moving  onward  in 
one  long  progressive  Epiphany  in  which  Christ  is  gradually 
making  clear  His  purpose  and  His  power. 

The  final  judgment  shall  be  the  culmination  and  com- 
pletion, the  full  Epiphany  of  the  Son  of  God  and  of  the 
sons  of  God,  His  members ;  of  eternal  life  inherited,  and 
of  Satan  and  his  works  destroyed. 


Sijtb  Sunfcas  after  tbe  Bpipbans      59 

The  Collect  follows  directly  upon  the  teaching  of  last 
Sunday.  The  Blessed  Son  of  God  "  was  manifested  that 
He  might  destroy  the  works  of  the  devil  and  make  us  the 
sons  of  God,  and  heirs  of  eternal  life ; "  members  of  the 
Church  and  household  of  God  mentioned  in  last  Sunday's 
Collect. 

Then  we  spoke  of  "  the  hope  of  Thy  heavenly  grace," 
upon  which,  in  our  time  of  probation,  we  are  to  lean ;  now 
we  pray  that  "having  this  hope,"  that  is,  the  hope  of 
eternal  life  as  joint  heirs  with  Christ,  "  we  may  purify  our- 
selves, even  as  He  is  pure." 

Our  thoughts  are  led  onward,  to  the  future  and  complete 
manifestation,  "with  power  and  great  glory." 

Note  the  word  "power."  Last  Sunday  we  prayed  to 
"  be  defended  by  Thy  mighty  power."  It  was  by  the 
manifestation  of  power  that  the  works  of  the  devil  were 
destroyed,  as  we  saw  in  some  of  the  Gospels  for  the 
present  season.  Hereafter  shall  be  seen  the  triumph 
of  the  power  of  the  King,  in  His  glorified  Church,  and 
in  the  lives  of  the  individual  members  of  His  house- 
hold. 

Having  been  purified  here  by  His  discipline  and  train- 
ing, through  the  Sacraments  of  His  holy  Church,  our  final 
hope  is  that  "we  may  be  made  like  Him  in  His  eternal 
and  glorious  kingdom." 

Can  hope  and  longing  and  expectation  further  go  ?  To 
be  like  Christ  in  His  kingdom  !  To  have  the  Christ-life 
manifested  in  us  perfectly  ! 

"Father,  I  will  that  they  also,  Whom  Thou 
hast  given  Me,  be  with  Me  where  I  am ;  that 
they  may  behold  My  glory,  which  Thou  hast  given 
Me." 


60          preparation  for  Communion 

The  Collect  is  founded  on  the  Epistle.  The  Apostle  of 
love  teaches  us  of  the  Divine  love.  "  Behold,  what  manner 
of  love  the  Father  has  bestowed  upon  us  that  we  should 
be  called  the  sons  of  God." 

It  is  of  the  love  of  God  that  He  sent  His  Son ; 
it  was  of  the  love  of  God  that  we,  through  union  with 
Him,  were  made  the  sons  of  God.  The  fundamental 
truth  of  our  position,  now  and  hereafter,  is  the  love  of 
God. 

"  It  does  not  yet  appear  what  we  shall  be."  The  prin- 
ciple of  progressive  manifestation  is  maintained.  He  who 
is  filled  with  the  precious  hope  of  future  likeness  to  his 
Lord  purifies  himself  now,  seeking  through  sacramental 
grace  an  increasing  growth  in  holiness,  that  hereafter  he 
"may  see  Him  as  He  is." 

"  Blessed  are  the  pure  in  heart,  for  they  shall  see  God." 
What  a  call  to  self-discipline,  to  the  following  of  Jesus  in 
the  way  of  the  Cross,  hoping  only  one  day  to  "  see  Him 
as  He  is." 

There  is  to  be  no  hiding  of  stern  facts,  no  palliating  the 
nature  of  sin  or  its  guilt,  no  forgetfulness  of  its  conse- 
quences. 

"Whosoever  sinneth  hath  not  seen  Him,  neither 
known  Him." 

"  Let  no  man  deceive  you  :  he  that  committeth  sin 
is  of  the  devil." 

We  sin  lightly,  thoughtlessly;  we  excuse  ourselves  for 
our  sins;  we  even  draw  near  to  His  Presence  in  the 
Blessed  Sacrament  with  sin  unconfessed,  and  so  unfor- 
given. 

The  Sinless  One  was  manifested  that  He  might  meet 
and  conquer  Satan  and  destroy  his  works. 


Sljtb  Sunfcas  after  tbe  Epipbans      61 

Sin,  our  sin,  caused  the  sorrows  of  the  life  of  Jesus,  the 
agonies  of  the  Passion,  His  death  on  Calvary. 

"  He  was  wounded  for  our  transgressions,  He  was 
bruised  for  our  iniquities :  the  chastisement  of  our 
peace  was  upon  Him ;  the  Lord  hath  laid  on  Him  the 
iniquity  of  us  all." 

Self-examination  reveals  to  us  our  sins,  that  is,  the  works 
of  the  devil  within  ourselves.  Through  our  confessions, 
through  the  power  of  the  Precious  Blood,  through  our 
strivings  after  holiness,  as  we  co-operate  with  the  grace 
given  to  us,  the  Son  of  God  manifests  His  power  in  the 
destruction  of  the  works  of  the  devil  which  His  Spirit 
reveals  to  us. 

In  view  of  the  future  Epiphany,  when  in  the  Presence 
of  the  Son  of  Man,  the  secrets  of  all  hearts  shall  be 
revealed — 

"Judge  yourselves,  brethren,  that  ye  be  not  judged 
of  the  Lord ;  repent  you  truly  for  your  sins  past ;  have 
a  lively  and  steadfast  faith  in  Christ  your  Saviour; 
amend  your  lives,  and  be  in  perfect  charity  with  all 
men ;  so  shall  ye  be  meet  partakers  of  those  holy 
mysteries." 

"Behold,  what  manner  of  love  the  Father  has  bestowed 
upon  us,"  that  as  His  sons  we  should  have  such  oppor- 
tunities of  preparation  for  the  final  manifestation  of  our 
Judge  as  we  find  in  His  Presence  with  us  in  the  Eucharist. 
Before  we  draw  near  to  Him  we  strive  to  "purify  our- 
selves," because  we  know  that  "  He  is  pure."  His  love  is 
ever  drawing  us  onward  to  greater  effort,  and  offering  us 
increasing  manifestations  of  His  glory  as  we  grow  in  like- 
ness to  Himself. 

The  Gospel  contains  His  own  revelation  of  His  final 
coming,  the  culmination  of  His  manifestations. 


62          preparation  for  Communion 

It  is  the  Son  of  Man  Who  will  come ;  He  Whose  man- 
hood is  the  witness  to  His  love;  Who  by  virtue  of  His 
manhood,  has  known  human  life  with  its  opportunities,  its 
temptations,  trials,  and  conflicts. 

He  Who  was  manifested  as  the  Saviour  of  the  world 
will  then  be  manifested  as  its  Judge.  He  Who  was  mani- 
fested in  weakness  will  then  be  revealed  in  power. 

He  has  manifested  Himself  "in  the  secret  chambers" 
of  the  individual  soul ;  in  the  joys  as  in  the  vicissitudes  of 
life;  in  His  approach  to  us  in  the  Sacraments  of  His 
Church.  But  then  He  will  be  manifested  to  all.  Every 
eye  shall  see  Him,  and  every  heart  shall  be  open  before 
His  gaze. 

"Then  shall  appear  the  sign  of  the  Son  of  Man  in 
heaven."  "O  Saviour  of  the  world,  Who  by  Thy  Cross 
and  Precious  Blood  hast  redeemed  the  world;  save  us 
and  help  us,  we  humbly  beseech  Thee,  O  Lord  " — 

"  King  of  Majesty  tremendous, 
Who  dost  free  salvation  send  us, 
Fount  of  Pity,  then  befriend  us." 

"  And  He  shall  send  His  Angels  with  a  great  sound  of 
a  trumpet,  and  they  shall  gather  together  the  elect,"  those 
whom  He  has  chosen,  called  out  of  the  world  into  the 
household  of  God. 

We  shall  be  there ;  we  shall  be  judged  by  our  sonship, 
by  our  opportunities,  by  all  His  patient  dealing  with  us  in 
His  Church,  by  our  Confessions,  our  Communions,  by  His 
progressive  manifestations  to  our  individual  souls. 

"  Righteous  Judge  !  for  sin's  pollution 
Grant  Thy  gift  of  absolution, 
Ere  that  day  of  retribution." 


Sfjtb  Sunfcas  after  tbe  Epipbam?      63 

The  Eucharist  is  the  preparation  for  the  Judgment. 
The  Presence  of  Christ  in  the  Blessed  Sacrament  is  the 
preparation  for  His  future  manifestation.  It  is  the  same 
Christ,  here  veiled,  there  revealed.  He  comes  and  He 
passes  judgment  now,  for  each  approach  to  His  Altar  is 
a  rehearsal  of  the  final  Judgment. 

Meditate  upon  the  supreme  love  of  God  Who  has  pro- 
vided His  sons  with  such  means  of  grace.  He  prepares 
us  for  admission  to  His  unveiled  Presence.  He  gives  us 
strength  through  union  to  destroy  the  works  of  the  devil ; 
He  purifies  us  and  makes  us  increase  in  likeness  to  His 
Son.  "What  manner  of  love  the  Father  hath  bestowed 
upon  us." 

In  Preparation — 

"  Examine  me,  O  Lord,  and  prove  me :  try  out  my 
reins  and  my  heart.  For  Thy  loving-kindness  is  ever 
before  mine  eyes." 

In  Communion — 

"  My  soul  is  athirst  for  God,  yea,  even  for  the  living 
God  :  when  shall  I  come  to  appear  before  the  Presence 
of  God  ?  " 

In  Thanksgiving — 

"  Blessed  is  he  that  hath  the  God  of  Jacob  for  his 
help  :  and  whose  hope  is  in  the  Lord  his  God." 

"  The  Lord  looseth  men  out  of  prison  :  the  Lord 
giveth  sight  to  the  blind." 

"  The  Lord  thy  God,  O  Sion,  shall  be  King  for 
evermore  :  and  throughout  all  generations." 


Septuagcsima 

The  Collect. — O  Lord,  we  beseech  Thee  favourably  to 
hear  the  prayers  of  Thy  people ;  that  we,  who  are  justly 
punished  for  our  offences,  may  be  mercifully  delivered  by 
Thy  goodness,  for  the  glory  of  Thy  Name ;  through  Jesus 
Christ  our  Saviour,  who  liveth  and  reigneth  with  Thee  and 
the  Holy  Ghost,  ever  One  God,  world  without  end.  Amen. 

The  Epistle.— -i  Cor.  ix.  24.     The  Gospel— St.  Matt.  xx.  i. 


The  days  of  manifestation  are  over ;  we  come  within  the 
approaching  shadow  of  Lent.  The  seventieth,  sixtieth, 
fiftieth  day,  and  then  Lent  or  Careme — which  is  the 
corruption  of  Quadragesima — the  forty  days  of  Lent. 

The  Church  has  shown  us  Christ  coming  to  us,  and 
manifesting  Himself  to  us.  Now  she  teaches  us  what 
fallen  man  is,  what  his  life  is  here,  what  it  may  be. 

Seventy  days,  seventy  years,  the  three  score  and  ten 
years  of  the  Psalmist :  each  day  brings  us  nearer  to  Good 
Friday,  the  day  of  death,  through  which  we  pass  to 
resurrection. 

Note  the  lessening  number  of  the  days  as  the  season 
passes  on  towards  its  appointed  end,  but  bear  in  mind 
Good  Friday  is  not  the  real  ending;  beyond  death  is 
Easter  and  the  Resurrection  Morn. 

Septuagesima  shows  the  life  of  fallen  man  as  it  is,  the 
life  of  work,  pictured  in  the  Gospel. 

Sexagesima,  the  life  of  faith  which  may,  through  grace, 
be  our  life  here. 


Septuagesima  65 


Quinquagesima,  the  heavenly  life,  the  life  of  love,  to 
which  man  may  attain  by  the  power  of  the  Holy 
Ghost.1 

The  Collect  is  the  expression  of  those  who  having  seen 
the  wonder  of  the  love  of  God  in  sending  His  Son,  and  of 
the  love  of  God  the  Son  in  coming  to  manifest  the  Father, 
have  become  conscious  of  their  own  fallen  condition,  of 
their  own  shortcomings  and  sins  against  such  love. 

We  are  God's  people,  even  though  we  are  a  rebellious 
people.  He  has  made  us  His  children  by  adoption  and 
grace,  and  as  the  people  of  His  covenant  we  beseech  Him 
to  hear  our  cry — 

"  We  beseech  Thee  favourably  to  hear  the  prayers 
of  Thy  people." 

We  cannot  draw  near  to  His  Footstool  without  the 
acknowledgment  of  sin,  and  of  the  penalty  which  by  sin 
we  have  rightly  incurred.  "We  who  are  justly  punished 
for  our  offences." 

Not  only  who  deserve  to  be  punished,  but  are  justly 
punished.  We  do  not  always  recognise  the  penalty,  but 
it  is  there,  and  we  are  moving  onwards  towards  death, 
which  is  the  ultimate  penalty  all  have  to  pay  for  sin. 

"We  indeed  justly."     It  required  the  Cross  to  make  the  1 
dying  thief  acknowledge  sin  and  the  justice  of  his  penalty. 
The  Cross  and  the  discipline  of  the  Cross  are  needed  often 
to  bring  us  to  a  true  confession. 

"There  is  no  healing  of  thy  bruise;  thy  wound  is 
grievous  : "  but  "  the  goodness  of  God  endureth  yet  daily." 
Therefore  with  conviction  of  sin,  and  consciousness  of  the 
punishment  which  rests  upon  us  while  sin  remains  unfor- 

1  Rev.  A.  Jukes. 


66          preparation  for  Communion 

given,  we  pray  that  we  "may  be  mercifully  delivered  by 
Thy  goodness." 

The  perfect  motive  is  put  before  us.  We  pray  to  be 
delivered,  not  merely  for  our  own  sakes,  not  that  we  may 
be  let  off— may  escape  that  which  we  fear  to  undergo ;  no, 
we  are  to  be  delivered  "for  the  glory  of  Thy  Name  " — 

(a)  That  God  may  be  glorified  in  the  exhibition  of 

His  Goodness. 

(b)  That  He  may  be  glorified  in  the  ransomed  lives 

of  those  who  are  His  people. 

The  Epistle  and  Gospel  tell  us  the  necessity  of  discipline 
and  work. 

Man  in  his  fallen  condition  prays  to  be  delivered  by 
God's  goodness,  but  in  order  that  his  deliverance  may  be 
accomplished  there  must  be  man's  endeavour.  He  cannot 
stand  idle.  Work  has  to  be  done,  and  work  begins  at 
home,  in  the  subjugation  of  the  body. 

For  this  subjugation  there  are  needed  : 

1.  Continuous  effort.     There  can  be  no  pause,  no  un- 

certainty or  vacillation  in  running  the  race ;  "  so 
run  that  ye  may  obtain." 

2.  Temperance   or   self-restraint :   the  curb  upon  the 

natural  desires ;  "  temperate  in  all  things." 

3.  Mortification.     "  I   keep   under  (buffet)  my  body 

and  bring  it  into  subjection." 

4.  Consciousness  of  danger  of  lessened  earnestness — 

"  lest  that  by  any  means  ...  I  myself  should  be 
a  castaway." 

5.  Assurance   of  the   reward.      "  But   we   an   incor- 

ruptible "  crown. 

We  must  accept  the  struggle,  and  the  pain  of  the 
struggle,  as  part  of  the  penance  which  our  offences  have 
justly  deserved. 


Septuagesfma  67 


The  Gospel  tells  of  work  to  be  done  in  the  vineyard  of 
God. 

Note  that  wherever  in  the  Holy  Gospels  God's  King- 
dom is  spoken  of  as  a  vineyard,  it  is  associated  with  the 
thought  of  work.  In  a  vineyard  work  is  continuous  from 
the  first  shooting  of  the  vine  until  the  vintage ;  ground 
must  be  broken  up ;  weeds  be  cleared  away  lest  they  should 
choke  the  young  shoots ;  plants  must  be  trained ;  there 
can  be  no  cessation  of  work  if  the  crown  of  success  is 
to  be  won. 

The  vineyard  is  the  householder's ;  he  hires  the  labourers. 
God  is  the  Lord  and  Master,  we  are  His  people ;  He 
hires  men  into  His  vineyard,  and  He  appoints  the  wages. 
The  penny  is  stamped  with  His  image ;  the  final  reward 
is  likeness  to  Himself. 

Note  the  persistency  of  God's  call ;  "  he  went  out  early," 
at  the  third,  sixth,  ninth,  and  even  the  eleventh  hour. 

Men  are  standing  idle  in  the  market-place  of  the  world, 
all  the  day  of  life  standing  idle,  and  yet  God  "  goes  out "  to 
call  them,  seeking  to  induce  them  to  work  in  His  vineyard  : 

(a)  The  vineyard  of  man's  own  soul, 

(b)  The  vineyard  of  the  Church. 

Man  must  have  learnt  to  work,  to  regard  his  own  soul 
as  God's  vineyard,  and  to  work  with  self  -  discipline 
therein,  before  he  can  duly  work  in  the  vineyard  of  the 
Church. 

The  temptation  of  the  present  day  is  to  reverse  the 
order ;  to  gratify  the  desire  for  occupation  in  multiplicity 
of  activities,  but  to  neglect  the  sternei  work  of  self-dis- 
cipline. Much  so-called  work  is,  after  all,  "standing  idle" 
in  the  sight  of  the  Householder. 

The  call  has  been  persistent  throughout  our  lives.     In 


68          preparation  for  Communion 

youth,  maturity,  old  age,  it  has  been  the  same;  and  we 
know  not  whether,  with  us,  it  is  the  third,  sixth,  ninth,  or 
eleventh  hour.  God  only  sees  how  long  our  day  of  oppor- 
tunity is  to  last. 

So  many  past  Lents,  in  each  of  which  we  have  been 
called  to  the  work  of  discipline  and  penance ;  to  work  in 
our  own  souls,  to  work  for  Christ  in  His  Church,  to  follow 
Him  Who  said,  "My  Father  worketn  hitherto,  and  I 
work." 

God  is  ever  working,  and  inviting  man  to  co-operation ; 
man  loving  idleness,  puts  off  the  commencement  of  the 
work. 

The  awfulness  of  the  warning,  "  Many  be  called,  but 
few  chosen." 

We  never  feel  so  conscious  of  sin  or  of  the  punishment 
which  it  has  justly  incurred,  as  when  we  kneel  in  the 
Presence  of  God  before  the  Altar. 

There  His  goodness  and  the  persistency  of  His  love  is 
manifested  to  us,  as  He  stoops  to  hear  the  feeble  prayers 
of  His  people. 

There  He  has  come  so  often  to  call  us  into  His  vine- 
yard; there  He  bids  men  unite  themselves  with  the  sacri- 
fice of  His  Son  that  they  may  be  enabled  to  "present  their 
bodies  a  living  sacrifice." 

There,  working  mightily  with  them,  He  strengthens  them 
for  the  work  which  He  calls  upon  them  to  do. 

The  work  may  be  hard,  the  penance  may  be  severe,  the 
sacrifice  may  be  great,  but  the  glory  of  the  sacred  Presence 
enfolds  the  offerer,  and  the  impossible  becomes  possible 
when  the  motive  becomes  clear,  "for  the  glory  of  Thy 
Name." 


Septuagesima  69 


Resolve,  at  the  Holy  Eucharist,  in  anticipation  of  Lent — 

(i.)  To  pray  for  conviction  of  sin  as  an  offence  against 
the  love  and  patience  of  God. 

(ii.)  To  pray  for  grace  to  hear  and  respond  to  His 
voice  which  calls  to  you,  remembering  that 
"  the  time  is  short." 

(iii.)  To  offer  self  to  the  holy  will  of  God,  for  such 
penance,  discipline,  and  work,  as  He  may 
appoint. 


Sexagesima 

The  Collect. — O  Lord  God,  Who  seest  that  we  put  not 
our  trust  in  anything  that  we  do ;  Mercifully  grant  that  by 
Thy  power  we  may  be  defended  against  all  adversity; 
through  Jesus  Christ  our  Lord.  Amen. 

The  Epistle.— 2  Cor.  xi.  19.  The  Gospel.—  St.  Luke 
viii.  4. 


Septuagesima  told  us  of  work — and  work  there  must  be — 
but  work  has  its  dangers ;  even  self-discipline  has  its  dan- 
gers, and  that  which  should  be  for  the  soul's  advancement 
may  prove  adverse  to  its  real  good. 

The  Church,  with  true  knowledge  of  our  spiritual  life, 
and  desire  for  our  preservation  from  the  subtle  dangers 
which  beset  us,  bids  us  pray — 

"  O  Lord  God,  Who  seest  that  we  put  not  our  trust 
in  anything  that  we  do." 

Self-confidence,  trust  in  our  work  and  in  the  things  which 
we  do,  would  be  adverse  to  our  spiritual  progress,  and  so 
we  pray  to  be  defended  against  this,  and  all  other  forms  of 
"  adversity,"  by  the  power  of  God. 

We  have  been  taught  enough  during  Christmas  and 
Epiphany  to  assure  us  of  the  willingness  of  God  to  pre- 
serve us;  now  we  ask,  as  His  people,  for  the  exercise  of 
His  power. 

The  temptation  to  self-confidence  is  so  common,  and  so 
directly  emanates  from  the  enemy  of  our  souls. 


Seja^esima 


We  make  rules,  and  by  force  of  will  we  keep  them,  and 
in  the  fact  of  keeping  find  satisfaction. 

The  object  of  the  rule  was  not  merely  its  perfunctory 
performance,  but  growth  in  virtue  and  in  union  with  God. 
We  lose  sight  of  the  object  in  self-confident  reliance  upon 
performance  of  the  letter  of  the  rule  : 

"  These  have  no  root,  which  for  a  while  believe,  and 
in  time  of  temptation  fall  away." 

The  enemy  of  our  souls  turns  our  very  efforts  into 
weapons  against  us,  through  the  insidiousness  of  pride.  He 
makes  "  the  things  that  should  have  been  for  our  wealth  to 
be  unto  us  an  occasion  of  falling." 

The  object  of  Lent  is  not  the  keeping  of  rules,  but  the 
growth  of  the  soul,  through  rules  and  discipline  in  likeness 
to  the  Crucified  Lord. 

The  Epistle  containing  the  life,  history,  and  claims 
of  St.  Paul,  might  at  first  sight  seem  to  convey  a  contra- 
diction ;  he  might  be  said  to  be  boasting  of  what  he 
was,  of  what  he  had  done  and  suffered,  and  so  to  be  self- 
confident  : 

"Out  of  his  jealousy  over  the  Corinthians,  who 
seemed  to  make  more  account  of  the  false  apostles 
than  of  him,  he  entereth  into  a  forced  commenda- 
tion of  himself,  of  his  equality  with  the  chief 
apostles,  showing  that  he  was  not  inferior  to  those 
deceitful  workers  in  any  legal  prerogative,  and  in  the 
service  of  Christ,  and  in  all  kinds  of  sufferings  for 
his  ministry,  far  superior"  (Heading  of  2  Cor.  xi., 
A.V.). 

He  records  his  ministry,  showing,  first,  what  he  had 
done,  and  then  how  little  he  trusted  in  his  doings — "  I  will 
glory  of  the  things  which  concern  mine  infirmities." 


72  preparation  for  Communion 

He  seeks  not  to  glorify  himself  by  the  record  of 
his  sufferings,  but  he  seeks  that  others  may  glorify  God 
in  him. 

We  may  consider  the  record  as  illustrating  the  need  of 
the  life  of  discipline. 

The  "chosen  vessel"  must  pass  through  the  furnace 
of  suffering;  the  gold  must  be  tried  with  the  fire  of 
affliction. 

If  the  life  of  discipline  was  needed  for  the  great  Apostle 
of  the  Gentiles,  surely  it  must  be  needed  for  us,  who  so 
often  put  our  trust  in  the  little  that  we  do. 

Yet  he,  by  the  power  of  God,  was  defended  against  all 
adversity.  He  was  "chastened  and  not  killed;  sorrowful, 
yet  alway  rejoicing."  His  afflictions,  which  might  have 
proved  adverse,  became  steps  to  the  altar  of  perfect  self- 
sacrifice.  "  I  am  now  ready  to  be  offered." 

God  is  the  same ;  His  grace  is  the  same ;  that  which  He 
has  done,  He  can  and  is  willing  to  do.  It  is  only  we  who 
are  different,  who  shrink  from  the  life  of  discipline  and  the 
way  of  the  Cross,  which  is  the  way  of  glory. 


The  Gospel  appears  to  contain  a  twofold  reference — 

(i.)    To  the  adversities  against  which  we  pray  to  be 

defended, 
(ii.)  To  the  discipline  which  we  have  seen  to  be 

necessary, 
(i.)  In  the  parable  of  the  sower,  there  are — 

(a)  The  fowls  of  the  air ; 

(b)  The  rocks  on  which  the  seed  fails  to  ger- 

minate ; 

(c)  The  thorns,  which  springing  up  with  the  seed, 

render  it  unfruitful. 


Sejagesima  73 


Consider  their  significance. 

(a)  The  heart  having  grown  hard  and  callous  through 
the  constant  pressure  of  things  worldly,  the  good 
seed  which  falls  is  trodden  under  foot;  Satan  is  in 
readiness  to  snatch  away  the  transient  impression  for 
good. 

(&)  The  soil  has  never  thoroughly  been  broken  up ; 
there  has  been  no  true  work  of  penitence.  Past 
Lents  may  have  touched  the  surface,  but  the  ground 
is  rocky  beneath.  No  dew  of  grace  has  fallen 
upon  it,  for  the  Sacraments  have  been  neglected; 
the  fire  of  temptation  scorches,  and  the  seed  sown 
quickly  withers. 

(c)  Cares  and  riches,  and  the  pleasures  of  this  world 
choke  the  growth  of  the  seed.  Self-confidence,  spring- 
ing up  together  with  the  resolutions,  saps  them  of  their 
vitality.  There  is  a  certain  show  of  religion,  but  no 
fruit  is  brought  to  perfection. 

Are  not  these  three  things  "  adversities  " — things  adverse 
to  the  soul's  true  life,  from  which  we  may  well  pray  to  be 
delivered  by  the  power  of  the  Heavenly  Sower  ? 

(ii.)  But  there  is  need  of  man's  co-operation.  We  are 
not  to  sit  idle  and  expect  God  alone  to  do  the  work. 
There  must  be  the  life  of  discipline. 

(a)  Man   has   by   watchfulness  to  drive   away  the 
evil  spirits  which  are  intent  upon  the  destruction  of 
the  seed  sown  within  the  soul.     "  In  perils  of  robbers, 
in  watchings  often." 

(b)  Man   has   to   break    up   the   hard   soil   of   his 
heart   by  repentance,  by  penance.      The   seed  must 
be  rooted,  and   it  can  only  find   soil  fitted  for  its 
tender  growth  in  a  broken  and  contrite  heart,  softened 
by  sacramental   grace.     "  In   hunger   and   thirst ;   in 
fastings  often." 

(f)  The  thorns  must  be  plucked  up  by  man's 
endeavour.  They  cling  closely  to  the  ground  of 


74  {preparation  for  Communion 

man's  life,  and  the  effort  will  be  great  and  the  pain 
may  be  severe,  but  they  must  be  eradicated.  "In 
weariness  and  painfulness." 

"But  that  on  the  good  ground  are  they,  which  in 
an  honest  and  good  heart,  having  heard  the  word, 
keep  it,  and  bring  forth  fruit  with  patience." 

They  put  not  their  trust  in  anything  that  they  do,  but 
they  hear,  they  keep,  and  they  bring  forth  fruit. 


The  parable  is  fulfilled  at  every  Eucharist.  "  The  Sower 
goes  forth  sowing,"  and  the  seed  falls  on  varied  soils.  It 
is  for  us  to  say  to  which  class  we  belong. 

The  Sower  sets  the  example  of  work ;  He  goes  "  out  to 
sow  His  seed."  It  is  for  us  to  be  up  and  doing,  to  co- 
operate with  the  work  which  in  the  Blessed  Sacrament 
He  seeks  to  do. 

There  must  be  the  work  of  self-examination  ;  there  must 
be  the  work  of  prayer ;  there  must  be  the  work  of  resolu- 
tion ;  there  must  be  the  work  of  continued  discipline. 

The  ground  must  be  made  ready  for  the  reception  of 
the  heavenly  seed,  or  even  that  seed  will  be  unfruitful; 
the  power  of  God  Himself  will  be  limited  by  our  want  of 
preparation. 

How  awful  is  the  responsibility  of  Communion,  the 
reception  of  the  seed  sown  by  Christ  the  Sower. 

With  this  consciousness  we  approach  God's  Altar.  We 
have  done  what  in  us  lies ;  we  mean  to  do  all  that  is  in  our 
power ;  we  offer  our  penance,  our  sorrow,  our  crosses,  but 
— we  "put  not  our  trust  in  anything  that  we  do." 

We  are  conscious  in  the  Divine  Presence  and  by  the 
light  of  God's  Holy  Spirit  of  the  things  which  hinder  and 
are  adverse  to  our  progress,  and  we  cast  ourselves  and  our 


Sejaaesima  75 


efforts  upon  the  Divine  power,  assured  both  of  His  will 
and  His  ability  to  preserve  us. 

In  Preparation — 

"  I  am  come  to  sacrifice  to  the  Lord." 

In  Communion — 

"  Fear  not,  I  will  help  thee." 

In  Thanksgiving — 

"  My  God  shall  be  my  strength." 


Quinquagesima 

The  Collect. — O  Lord,  Who  hast  taught  us  that  all  our 
doings  without  charity  are  nothing  worth ;  Send  Thy  Holy 
Ghost,  and  pour  into  our  hearts  that  most  excellent  gift  of 
charity,  the  very  bond  of  peace  and  of  all  virtues,  without 
which  whosoever  liveth  is  counted  dead  before  Thee : 
Grant  this  for  Thine  only  Son  Jesus  Christ's  sake.  Amen. 

The  Epistle.— i  Cor.  xiii.  i.  The  Gospel.— St.  Luke 
xviii.  31. 


The  Church  leads  us  gradually  onwards,  and  seeks  to 
prepare  us  for  the  great  season  of  opportunity,  the  forty 
days  of  Lent. 

Her  duty  lies  in  the  work  of  preparation  ;  during  these 
Sundays  she  is  preparing  us  for  Lent,  that  we  may  use  it 
aright ;  ia  Lent  she  prepares  us  for  the  Easter  Festival  and 
our  Easter  Communion ;  by  the  seasons,  as  they  pass,  she 
is  preparing  us  for  eternity. 

We  have  thought  of  the  life  of  work,  and  of  the  life  of 
discipline ;  for  both  there  will  be  need  this  Lent.  To-day 
the  Church  leads  us  to  a  higher  theme — the  life  of  love  : 

"  Now  abideth  faith,  hope,  charity,  these  three ;  but 
the  greatest  of  these  is  charity." 

For  the  life  of  work  there  must  be  faith,  faith  in  the 
Great  Householder  Who  bids  us  go  into  His  vineyard; 
but  for  work  to  be  well  and  ungrudgingly  done,  faith  must 

be  quickened  by  love. 

76 


(Jiuinquagesima  77 

For  the  life  of  discipline  there  must  be  hope,  or  the  soul 
will  sink  beneath  the  "weariness  and  painfulness,"  the 
adversities  which  withstand  its  endeavours. 

But  the  present  and  most  powerful  support  will  be  love 
to  "  the  God  and  Father  of  our  Lord  Jesus  Christ " ; 
consciousness  of  His  love,  and  the  kindling  of  responsive 
love,  as  discipline  fashions  the  soul  in  likeness  to  Him. 

The  Collect,  which  dates  from  1549,  "is  formed  on  the 
basis  of  the  Epistle,  and  is  evidently  constructed  as  a 
prayer  for  that  love  without  which  the  discipline  of  Lent 
would  be  unavailing." l 

It  gives,  in  fact,  the  keynote  for  the  whole  of  our  observ- 
ance of  Lent,  inasmuch  as  love  is  "  the  very  bond  of  peace" 
and  of  those  virtues  to  which  we  desire  to  attain.  Without 
love,  as  the  principle,  it  matters  not  what  strictness  of  rule 
or  what  rigidness  of  outward  observance  we  may  practise ; 
"  whosoever  liveth  is  counted  dead  before  Thee." 

But  how  can  we  learn  to  love?  Whence  shall  we, 
who  know  ourselves  to  be  so  cold  and  loveless,  obtain 
the  fire  of  a  love  capable  of  altering  and  influencing  our 
whole  lives  ? 

We  know  what  it  is  to  love  a  human  being ;  we  know 
the  love  of  a  mother  for  her  child ;  we  have  seen  it  influ- 
ence and  animate  the  life,  moving  to  an  intensity  of  self- 
sacrifice.  But  love  to  God,  the  All-holy,  the  Unseen,  the 
Eternal,  and  the  Just,  how  shall  we  attain  to  it  ? 

(i. )  God  has  stooped  to  win  our  love  in  the  Incarnation. 
"God  manifest  in  the  flesh"  is  the  Divine  con- 
descension to  human  weakness.  The  tempted, 
suffering,  dying  Christ  is  the  embodiment  of  the 
love  of  God  to  tempted,  suffering,  dying  man. 

1  Blunt's  "  Annotated  Book  of  Common  Prayer." 


78          preparation  for  Communion 

(ii.)  "God  is  Love"  and  "Love  is  of  God."  The 
very  desire  of  loving  God,  and  the  power  of 
loving  God,  flows  from  God  Himself.  Hence 
we  say,  "  Send  Thy  Holy  Ghost,  and  pour 
into  our  hearts  that  most  excellent  gift  of 
charity." 

God's  gift  will  be  according  to  our  willingness 
and  capacity  to  receive :  His  willingness  to  give 
is  unlimited. 

The  Epistle  contains  the  most  perfect  description  and 
picture  of  love  the  world  has  ever  received.     We  have 

(a)  Its  superiority  proved  by  contrast. 

Gifts  of  tongues  or  of  prophecy,  knowledge, 
that  which  is  commonly  called  charity,  and  even 
faith  itself,  without  love,  are  nothing,  profit 
nothing. 

(b)  The  analysis  of  love. 

"  The  Spectrum  of  Love,"  says  Professor  Henry 
Drummond,  "has  nine  ingredients"  : — 
Patience ..."  Love  suffereth  long." 
Kindness     .     .   "And  is  kind." 
Generosity  .     .  "  Envieth  not." 
Humility      .     .  "Vaunteth   not  itself,   is    not 

puffed  up." 

Courtesy      .     .  "Doth  not  behave  itself  un- 
seemly." 

Unselfishness   .  "  Seeketh  not  her  own." 
Good  Temper  .  "  Is  not  easily  provoked." 
Guilelessness    .  "  Thinketh  no  evil." 
Sincerity      .     .   "  Rejoiceth  in  the  truth." 

(c)  The  endurance  of  love.    Prophecy,  tongues,  knowledge, 

all  shall  pass  away,  but  "Charity  never  faileth." 

Love  which  springs  from  God,  and  is  the  gift  of 
God,  can  only  find  its  ultimate  satisfaction  and 
perfection  when  it  culminates  in  the  love  of  God 
Himself;  when,  purified  by  the  Spirit's  work,  it 


(Siuinquaaesima  79 

meets  and  responds  in   perfect   accord  with  the 
love  of  the  Divine  Being. 

"Now  we  see  through  a  glass  darkly;  but  then 
face  to  face ;  now  I  know  in  part ;  but  then  shall  I 
know  even  as  also  I  am  known." 


The  Gospel  gives  us  the  picture  of  the  perfect  example 
of  love. 

God  has  revealed  Himself  to  us  in  His  Son.  "  He  that 
hath  seen  Me  hath  seen  the  Father." 

And  in  the  life  of  the  Incarnate  Son  we  have  the  perfect 
pattern  of  perfect  love. 

"  I  love  the  Father ;  and  as  the  Father  gave  Me 
commandment,  even  so  I  do." 

"Having  loved  His  own,  He  loved  them  to  the 
end." 

There  is  no  flaw  in  the  perfect  Love  of  Christ.  You 
may  take  the  nine  points  just  enumerated  and  apply  them 
to  the  Love  of  Christ,  and  you  will  find  each  fulfilled 
in  Him.  Of  His  Love,  it  is  true,  it  "never  faileth." 

"Behold,  we  go  up  to  Jerusalem."  They  in  ignorance, 
He  with  perfect  knowledge  of  all  that  should  happen  to 
Himself. 

He  looks  through  the  Passion  to  the  joy  of  Resurrection, 
and  Love  illumines  all. 

For  them,  and  for  us,  Love  constrains  Him  to  suffer; 
for  them  and  for  us  He  will  rise  again,  that  in  them  and 
in  us  His  Love  may  be  perfected. 

In  all  our  sufferings,  in  all  our  efforts  to  tread  the 
heavenly  path,  in  all  our  anticipations  of  coming  agony, 
even  of  death  itself,  Love  says,  "Behold,  we  go  up  to 
Jerusalem." 


8o          preparation  for  Communion 

With  the  full  consciousness  of  all  which  awaits  Him,  He 
yet  can  listen  to  the  cry  of  the  blind  man  who  sat  by 
the  wayside  begging.  Nay,  more,  our  Lord  will  not  leave 
him  until  he  has  seen  Love  face  to  face. 

What  a  picture  of  fallen  mankind  lying  in  darkness  and 
craving  for  light,  begging,  and  finding  no  satisfaction  in 
what  the  world  can  offer. 

What  a  picture  of  the  Love  of  God  Who  sent  His  Son 
"  to  seek  and  to  save  that  which  was  lost." 

Love  once  kindled  will  not  be  denied — 

"  They  that  went  before  rebuked  him  that  he  should 
hold  his  peace  :  but  he  cried  so  much  the  more,  Thou 
Son  of  David,  have  mercy  on  me." 

The  Divine  Charity  "  suffereth  long  and  is  kind  " — 

"  What  wilt  thou  that  I  should  do  unto  thee  ?  " 
"  Lord,  that  I  may  receive  my  sight." 

To  persevering  faith,  and  longing  hope,  and  kindling 
love  is  the  vision  granted.  "  Receive  thy  sight." 

O  wondrous  vision  vouchsafed  to  the  man  who  knelt 
at  the  Feet  of  Jesus !  The  first  sight  which  meets  the  up- 
turned eyes,  long  blinded,  is  the  Face  of  Love  Incarnate, 
Jesus,  Lord  and  God. 

"  Faith  is  lost  in  sight,  and  patient  hope  is  crowned," 
while  love  remains  triumphant,  for 

"  He  followed  Him,  glorifying  God." 

There  is  no  more  perfect  form  of  self-examination  before 
Communion  than  that  contained  in  the  Epistle. 
Put  before  you — 

(i.)    The  record  of  the  Gospels ; 

(ii.)  The  Life  of  Jesus  in  the  Blessed  Sacrament. 


81 


Then  take,  clause  by  clause,  the  analysis  of  love  which 
the  Epistle  contains  :  — 

"  Charity  suffereth  long,"  —  and  I  ? 

"  Charity  is  kind,"  —  and  I  ? 

"  Charity  vaunteth  not  itself,"  —  and  I  ? 

Jesus  in  the  Blessed  Sacrament  has  suffered  long  and 

been  kind,  —  while  I  ? 

There  can  be  no  better  preparation  for  Lent,  for  we  learn 
thereby  the  perfections  of  the  Divine  Love,  as  it  affects 
ourselves,  our  own  short-comings,  and  the  possibilities  of 
attainment  which  through  the  operations  of  Divine  Love 
are  ours. 

If  I  am  the  object  of  such  Love,  I  must,  cost  what  it 
may,  strive  to  be  worthy  of  it  and  capable  of  responding 
to  it. 

In   preparation  for  this   last  Communion  before  Lent 

pray— 

(i.)  For  light  to  behold  the  love  of  Jesus,  which  waits 
to  be  gracious  ; 

(ii.)  For  grace  to  cast  away  all  that  hinders  perfect 
love,  e.g,  self-love,  love  of  ease,  love  of  the 
world  ; 

(iii.)  For  the  outpouring  of  the  Holy  Ghost,  that  you 
may  so  use  the  opportunity  of  Lent  that  you 
may  bring  a  full  offering  of  love  to  your  Risen 
Lord  at  Easter. 


The  First  Sunday  in  Lent 

The  Collect.— O  Lord,  Who  for  our  sake  didst  fast  forty 
days  and  forty  nights  ;  Give  us  grace  to  use  such  abstinence, 
that,  our  flesh  being  subdued  to  the  Spirit,  we  may  ever 
obey  Thy  godly  motions  in  righteousness  and  true  holiness, 
to  Thy  honour  and  glory,  Who  livest  and  reignest  with  the 
Father  and  the  Holy  Ghost,  one  God,  world  without  end. 
Amen. 

The  Epistle.— 2  Cor.  vi.  i.    The  Gospel.— St.  Matt.  iv.  i. 


The  Quinquagesima  Collect  gives  the  keynote  to  the 
whole  of  our  devotions  for  Lent  in  preparation  for  our 
Easter  Communion. 

Love. — "  Pour  into  our  hearts  that  most  excellent  gift  of 
Charity." 

(a)  Love  towards  God. 

(b)  Love  towards  man. 

(a)  "God  so  loved  the  world  that  He  gave   His 
Only-begotten  Son  "  to  suffer  for  us — 

(i.)  Temptation,  and  the  pangs  of  hunger  and 

thirst ; 

(ii.)  The  Agony,  and  the  Death  upon  the  Cross. 
We    must    therefore     "  love    Him,   because    He    first 
loved  us." 

(b)  Being  united  in  the  fellowship  of  Christ,  we  must 
(i.)  Sorrow  over  our  past  sins  of  uncharity; 

(ii.)  Seek  to  be  in  charity  with  all  men. 
And  so.  with  quickened  love  to  God,  and  purified  love 


jfirst  Sun&as  in  Xent  83 

to  man,  we  may  hope  to  meet  our  loving  and  risen  Lord  in 
our  Communion  at  Easter. 


In  special  preparations  for  your  Communions  during 
the  season  of  Lent,  say 

The  Litany  of  the  Blessed  Sacrament ; 

Acts  of  Faith,  Humility,  Contrition,  and  Love ; 

The  Veni,  Creator. 


The  Collect  is  addressed  to  the  Second  Person  of  the 
Holy  Trinity. 

We  come  into  His  Presence :  we  come  to  receive  Him. 

What  He  was,  that  He  is ;  "  the  same  yesterday,  to-day, 
and  for  ever." 

"For  our  sake"  He  fasted  then;  "for  our  sake"  He 
comes  in  the  Blessed  Sacrament  now. 

Love  calls  for  the  correspondence  of  love. 

But  love  manifests  itself  in  likeness  to  the  person 
loved. 

Our  human  nature  cannot  of  itself  rise  to  such  a 
possibility  when  the  Person  is  Divine. 

Therefore  we  pray,  "Give  us  grace." 

Christ  meets  us  in  the  Blessed  Sacrament,  that  through 
union  with  Him  we  may  grow  like  to  Him  in 

(i.)   Subjugation  of  the  lower  nature ; 
(ii.)  Love. 

The  desire  to  be  like,  and  the  power  to  become  like, 
both  come  from  God,  and  are  the  fruit  of  the  work  of  God 
the  Holy  Ghost.  "  Thy  godly  motions."  "  The  Spirit  of 
God  moved  upon  the  face  of  the  waters." 

The  Spirit  of  God  moves  upon  the  dark  surface  of  our 


84  preparation  tor  Communion 

souls,  moves  them  to  their  lowest  depths,  as  we  in  humble 
penitence  kneel  before  the  Sacred  Presence,  enabling  us 
(i.)  To  wish  to  obey ; 
(ii.)  To  grow  in  obedience. 

The  life  of  "righteousness  and  true  holiness"  to  the 
i(  honour  and  glory"  of  God  the  Father,  is  manifested  to 
us  in  the  life  of  Jesus  Christ  our  Lord. 

That  life  is  with  us  on  the  altar. 

The  Church,  by  her  priests,  by  the  special  opportunities 
she  offers  to  us  in  Lent,  working  "  together  with  Him,"  her 
Head,  beseeches  "you  also,  that  ye  receive  not  the  grace 
of  God  in  vain." 

"Behold,  now  is  the  day  of  salvation." 

This  Lent,  with  its  invitation  of  approach  to  the  Sacra- 
ments, may  be  our  last  opportunity  of  yielding  ourselves  to 
the  grace  of  God. 

All  through  Lent  we  say  the  Collect  for  Ash  Wednesday, 
which  so  plainly  teaches  us  the  true  end  of  our  Lenten 
rules  and  observances. 

Because  God  loves,  He  is  willing  to  forgive ;  in  order 
that  He  may  forgive  we  ask  Him  to  "create  and  make  in 
us  new  and  contrite  hearts." 

But  we  have  to  be  "workers  together  with  God," 
"worthily  lamenting  our  sins,  and  acknowledging  our 
wretchedness." 

This  is  something  real  and  earnest;  not  the  mere  per- 
functory performance  of  certain  rules. 

True,  rules  are  essential,  but  rules  are  a  means,  not 
an  end. 

"  May  obtain  of  Thee,  the  God  of  all  mercy,  perfect 
remission  and  forgiveness."  That  is  the  true  end. 


first  Sunfcag  in  %ent  85 

It  is  the  same  thought  which  is  expressed  in  the  Collect 
for  to-day.  "  Give  us  grace  to  use  such  abstinence."  God 
gives  grace,  we  use  means. 

But  as  the  Epistle  implies,  a  contest  lies  before  us. 

The  Spirit  of  God  moves  us  to  endeavour,  but  endea- 
vour will  arouse  opposition,  and  in  the  struggle  will  come 
suffering. 

"Much  patience"  will  be  needed,  even  "labours," 
11  watchings,"  "fastings." 

We  shall  have  to  break  the  bonds  of  past  "imprison- 
ments," the  fetters  and  chains  of  sin. 

We  shall  have  to  prove  our  armour,  and  among  our  weapons 
must  be  fasting,  self-denial,  the  lowering  of  the  flesh. 

Such  is  the  teaching,  by  His  own  example,  of  Jesus 
Christ  our  Lord. 

Such  is  the  warning  of  His  holy  Church  taught  by  His 
Holy  Spirit. 

"  Then  was  Jesus  led  up  of  the  Spirit  into  the  wil- 
derness, to  be  tempted  of  the  devil." 
As  the  pattern  of  the  life  of  "righteousness  and  true 
holiness"  He  obeys  the  "godly  motions"  of  the  Spirit. 

As  "the  Captain  of  our  salvation,  bringing  many  sons 
into  glory"  He  is  made  "perfect  through  suffering." 
It  was  for  our  sake  "He  suffered  being  tempted." 
In  His  temptation  all  temptation  was  included — 
(i.)    The  lust  of  the  flesh ; 
(ii.)  The  lust  of  the  eyes ; 
(iii.)  The  pride  of  life. 

His  weapon,  "the  sword  of  the  Spirit,  which  is  the 
Word  of  God." 


86  preparation  for  Communion 

His  thought,  the  "honour  and  glory"  of  God  His  Father. 
"  Thou  shalt  worship  the  Lord  thy  God,  and  Him 
only  shalt  thou  serve." 

He  comes  in  the  Holy  Eucharist  to  share  with  thee  the 
temptations  and  the  sufferings  of  the  wilderness. 

He  comes  to  hold  thee  up  in  His  own  gracious  hands, 
"  lest  at  any  time  thou  dash  thy  foot  against  a  stone." 

He,  the  Tempted,  comes  to  be  thy  Shield  and  Buckler 
in  the  dark  hours  of  thy  conflict  with  the  powers  of  evil. 
"  I  will  never  leave  thee,  nor  forsake  thee." 

The  angels  who  ministered  to  Him  shall  minister  to 
thee,  His  servant,  when  thou  art  ready  to  faint  beneath  the 
weariness  of  strife. 

In  the  presence  of  the  tender  love  of  Jesus, 
(i.)     Pray  for — 

(a)  A  tender  spirit,  that  you  may  be  conscious  of 

the  godly  motions  of  the  Spirit  upon  your 
soul; 

(b)  The  illuminating  power  of  the  same  Spirit, 

that  you  may  see  "no  man  save  Jesus 
only"; 

(c)  The  guiding  power  of  the  same  Spirit,  that  in 

the  wilderness  of  the  world,  among  all  the 
temptations,  dangers,  sorrows  of  your  life, 
you  may  be  "  led  "  by  Him. 

(ii.)  Offer  yourself,  your  desires,  your  sufferings,  your 
trials,  in  union  with  Jesus  in  the  Sacrifice  of 
the  Altar. 

(iii.)  Resolve :  "  I  will  worship  the  Lord  my  God,  and 
Him  only  will  I  serve." 


The  Second  Sunday  in  Lent 

The  Collect. — Almighty  God,  Who  seest  that  we  have  no 
power  of  ourselves  to  help  ourselves ;  Keep  us  both  out- 
wardly in  our  bodies,  and  inwardly  in  our  souls ;  that  we 
may  be  defended  from  all  adversities  which  may  happen  to 
the  body,  and  from  all  evil  thoughts  which  may  assault  and 
hurt  the  soul ;  through  Jesus  Christ  our  Lord.  Amen. 

The  Epistle.— -i    Thess.  iv.   i.     The  Gospel. — St.  Matt. 

XV.   21. 


A  week's  effort  has  sufficed  to  show  us  our  incapacity. 
The  "  godly  motions "  of  the  Spirit  have  incited  us  to 
effort. 

But  the  efforts  have  taught  us  that  "  we  have  no  power 
of  ourselves  " — the  best  of  lessons. 

The  vessel  of  man's  life  must  be  emptied  of  self  before 
it  can  be  filled  with  the  Spirit. 

"This  is  the  will  of  God,  even  your  sanctification." 

Hopelessness  is  at  once  removed.  God  wills;  God  is 
on  our  side.  "If  God  be  for  us,  who  can  be  against 
us?" 

Prayer  is  the  instrument  which  we  have  to  use ;  acknow- 
ledging our  helplessness,  appealing  for  the  exercise  of  His 
Almighty  power. 

Last  week  we  prayed  more  especially  for  help  in  "  Bodily 
Discipline  " — "  give  us  grace  to  use  such  abstinence." 

This  week  we  pray  more  especially  for  help  in  "  Mental 

87 


ss  preparation  tor  Communion 

Discipline" — "that  we  may  be  defended  from  all  evil 
thoughts  which  may  assault  and  hurt  the  soul." 

The  kingdom  of  thought,  the  realm  of  God ;  the  scene 
of  God's  influential  movement  upon  the  soul  of  man ;  the 
realm  in  which  His  Spirit  primarily  works  upon  the  indi- 
vidual soul. 

To  man  was  committed  the  charge  of  this  realm,  and 
man  proved  faithless  to  his  trust. 

Adam  and  Eve  opened  of  their  own  will  the  gates  to  evil 
thoughts  and  imaginations,  and  so  brought  discord  and 
ruin  into  the  realm  in  which  God  once  reigned  alone  and 
supreme. 

It  is  a  kingdom  still,  but  a  shattered  kingdom. 

It  is  the  battle-ground  of  a  hidden  but  momentous 
conflict — "  The  flesh  lusteth  against  the  Spirit." 

Into  this  realm  God  comes,  and  His  Spirit  seeks  to 
subdue  the  evil  inclinations  which  prompt  the  evil 
thoughts. 

He  battles  with  the  powers  of  darkness  which  whisper 
and  suggest 

He  tries  to  reveal  to  us  the  Beauty  and  the  Love  of 
Christ  our  Lord. 

Contemplate  our  responsibility  for  the  power  of  thought. 

Whence  spring  actions,  words  ? 

Where  is  the  fountain  whence  springs  conscientious 
performance  of  duty  ? 

The  source  is  in  the  thoughts  of  man  : 

"  A  good  man  out  of  the  good  treasure  of  the  heart 
bringeth  forth  good  things." 

"  Out  of  the  heart  proceed  evil  thoughts." 
Every  sin  of  word  and  deed  has   been  first  a  sin   of 
thought,  then  uttered  in  word,  or  expressed  in  action. 


Secon&  SunfcaE  in  %ent          89 


The  Epistle  begins  with  the  fervent  exhortation  of  St. 
Paul  to  his  brethren,  the  Christian  Thessalonians. 

Those  to  whom  he  writes  have  received  the  gift  of 
knowledge;  they  know  how  they  "ought  to  walk  and  to 
please  God." 

They  know  the  commandments  which  they  have  received 
at  the  Apostles*  hands  "  by  the  Lord  Jesus." 

The  law  of  the  spiritual  life  is  movement  and  progress. 

"  As  ye  have  received  of  us  how  ye  ought  to  walk, 
and  to  please  God,  so  ye  would  abound  more  and 
more." 

The  Church  speaks  with  the  authority  of  God,  and  is 
guided  by  the  Holy  Spirit. 

"  We  have  forewarned  you  and  testified.  He  there- 
fore that  despiseth,  despiseth  not  man,  but  God,  Who 
hath  also  given  unto  us  His  Holy  Spirit." 

We  cannot  plead  ignorance,  for  we  are  members  of  that 
same  Holy  Catholic  Church,  in  which  the  authority  and 
the  guidance  are  still  the  same. 

We  are  not  ignorant  of  "  how  we  ought  to  walk,  and  to 
please  God."  The  test  of  our  use  of  knowledge  will  be  in 
abounding  more  and  more. 

The  Epistle  shows  us  the  sins  to  which,  by  want  of 
restraint  and  self-mastery  in  the  realm  of  thought,  men 
are  led. 

They  are  sins  against  the  indwelling  Presence,  against 
the  love  of  Him  who  is  willing  our  sanctification. 

The  Gospel  shows  us  the  ultimate  result  —  a  soul  pos- 
sessed with  an  evil  spirit,  "grievously  vexed  of  the 
devil." 

It  is  no  strange  case,  no  impossible  picture. 


9°  preparation  for  Communion 

The  man  who  yields  his  thoughts  to  evil,  despising  the 
Spirit  and  rejecting  His  godly  motions,  becomes  possessed 
with  evil. 

The  man  who,  in  penitence,  wishes  to  lead  a  new  life, 
finds  himself  "  grievously  vexed  of  the  devil,"  through  the 
loss  of  thought-power,  which  previous  betrayal  has  involved, 
and  through  the  penalty  of  a  vitiated  memory. 

"Guard  the  heart  with  all  diligence,  for  out  of  it 
are  the  issues  of  life." 

In  the  Gospel,  too,  the  confession  of  the  Collect  finds 
its  echo. 

"We  have  no  power  of  ourselves  to  help  our- 
selves." 

"  Have  mercy  on  me,  O  Lord,  Thou  Son  of 
David ;  my  daughter  is  grievously  vexed  with  a 
devil." 

"  Then  came  she  and  worshipped  Him,  saying,  Lord, 
help  me:' 

There  was  no  help  for  her  save  in  Him.  "O  go  not 
from  me,  for  trouble  is  hard  at  hand  :  and  there  is  none  to 
help  me." 

At  first  even  "  the  Word  has  no  word ;  the  fountain  is 
sealed ;  the  Physician  withholds  His  remedies." 

But  faith  wins  the  desired  boon.  Faith,  combined 
with  emptiness  of  self  and  perseverance  in  prayer, 
prevails. 

"Men  ought  always  to  pray  and  not  to  faint." 
"When  God  delays  a  boon  He  does  not  therefore 
deny  it." 

i.  Christ  is  the  Eternal  Thought  of  God. 
When   Incarnate   He   became   the   expression   of    that 
Thought— the  Word  of  God. 


Ube  Second  Sunt>a$  in  Xent          91 

His  life,  His  words  and  actions,  are  the  visible  ex- 
pression to  us  of  the  mind  of  God  towards  fallen 
man : 

"  He  that  hath  seen  Me  hath  seen  the  Father." 

In  Him,  as  in  a  mirror,  we  see  "  how  we  ought  to  walk, 
and  to  please  God." 

Of  Him  it  was  said,  "  This  is  My  Beloved  Son,  in  Whom 
I  am  well  pleased." 

The  life  of  Jesus  is  perpetuated  in  the  Blessed  Sacra- 
ment. 

2.  Consider  the  thought  of  Jesus  in  instituting  the  Holy 
Eucharist. 

(i.)   The  perpetual  memorial  before  the  Father, 
(ii.)  The  satisfaction  of  the  needs  of  His  brethren. 

He  knew  the  battle  which  we  should  have  to  wage 
in  the  kingdom  of  our  thoughts,  and  He  knew  our 
helplessness. 

"  O  Thou,  to  Whom  all  hearts  be  open,  all  desires 
known,  and  from  Whom  no  secrets  are  hid,  cleanse  the 
thoughts  of  our  hearts." 

He  knows  the  thoughts,  and  the  individual  need  of 
cleansing,  of  each  one  who  approaches  Him  in  the  Blessed 
Sacrament. 

"Blessed  are  the  pure  in  heart,  for  they  shall  see 
God." 

3.  The  whole  desire  of  the  Heart  of  Jesus  is  to  purify,  to 
fill  with  His  sanctifying  Presence,  the  kingdom  of  thought 
in  each  individual  life. 

Remember  that  as  each  of  us  is  the  expression  of  an 
eternal  thought  of  God,  so  each  of  us  is  the  present  object 
of  the  thought  of  Jesus  in  the  Holy  Eucharist. 


92  preparation  for  Communion 

He  desires  to  see  the  purpose  of  His  Father  fulfilled  and 
perfected  in  each  one  of  us  His  brethren. 

"  This  is  the  Will  of  God,  even  your  sanctification." 

(i.)  Pray  for 

(a)  The  purifying  power  of  God  the  Holy  Ghost ; 
(£)  The  illuminating  power,  whereby  you  may  see 

yourself  the  object  of  the  thought  of  eternal 

love; 
(c)  The  controlling  power,  whereby  you  may  rule 

in  the  kingdom  of  your  thoughts. 

(ii.)  Strive,  like  the  woman  of  Canaan,  to  present  your 
needs  to  Jesus  with  faith,  humility,  and  per- 
severance. 

11  Lord,  help  me ! " 


The  Third  Sunday  in  Lent 

The  Collect.—  We  beseech  Thee,  Almighty  God,  look 
upon  the  hearty  desires  of  Thy  humble  servants,  and 
stretch  forth  the  right  hand  of  Thy  Majesty,  to  be  our 
defence  against  all  our  enemies;  through  Jesus  Christ 
our  Lord.  Amen. 

The  Epistle.— Ephesians  v.  i.  The  Gospel.—^.  Luke 
xi.  14. 


Read  Psalm  cviii.  i,  6,  12,  13. 

Psalm  Ix.  5,  n,  12. 
The  past  is  the  picture  of  the  present. 
War  must  ever  be  the  lot  of  God's  chosen  people. 

"Look  upon  the  hearty  desires  of  Thy  humble 
servants"  —  humble,  because  "vain  is  the  help  of 
man." 

"Stretch  forth  the  Right  Hand  of  Thy  Majesty," 
for  "Thou  savest  by  Thy  Right  Hand  them  which 
put  their  trust  in  Thee." 

In   this   warfare    "  be    ye   followers   of    God,    as    dear 
children." 

' '  The  Son  of  God  goes  fdtth  to  war  ; 
Who  follows  in  His  train  ?  " 

"  Christ  hath  given  Himself  for  us  ...  a  sacrifice 
to  God." 

"  Every  sacrifice  must  be  salted  with  salt." 

"  If  they  have  persecuted  Me,  they  will  also  perse- 
cute you." 

"  Here  we  offer  and  present  unto  Thee,  O  Lord, 
ourselves,  our  souls  and  bodies." 

93 


94  {preparation  for  Communion 

What  is  Lent  ?     A  time  of  spiritual  conflict. 
Hearty  desire  involves  effort ;  effort  involves  conflict ; 
conflict  involves  suffering. 

I.  See  the  condition  of  man's  soul. 
Who  rules  ?    God  or  Satan  ? 

Do  you  rule  in  the  home  of  your  life,  or  are  you  the 
servant  of  sin,  of  habit,  of  sloth,  or  of  indifference  ? 

"When  a  strong  man,  armed,  keepeth  his  palace, 
his  goods  are  in  peace." 

Satan  occupies  the  palace  of  the  soul ;  through  our  neglect 
or  treachery  it  has  become  his,  and  we  live  in  a  "  false  peace." 
In  Lent  the  "stronger  than  he"  "passeth  by."     "Rise, 
He  calleth  thee." 

"He  that  is  not  with  Me  is  against  Me." 
"Through  God  we  shall  do  great  acts,"  ;/we  be  faithful 
to  the  call. 

II.  See  the  stress  of  the  conflict. 

Satan  never  gives  up  without  rending  the  soul  from 
which  he  is  cast  out. 

We  want  to  rule  in  the  kingdom  of  our  thoughts,  and  be 
masters  in  the  realm  of  word  and  action,  but  fierce  must  be 
the  struggle. 

"  Have  no  fellowship  with  the  unfruitful  works  of  dark- 
ness, but  rather  reprove  them." 

III.  Note  the  enemies  of  whom  the  Collect  speaks  : 

i.  "  Principalities  and  powers,  the  rulers  of  the  darkness 
of  this  world." 

The  spiritual  powers  of  evil,  the  brain  of  the  attack 
which  is  directed  against  the  soul  of  man.  "  The  dragon 
fought  and  his  angels." 


5unt>a$  In  %ent          95 


"They  seek  the  young  Child"  —  the  tender  Christ-life 
within  the  soul  —  "  to  destroy  Him." 

2.  The  world  —  that  in  which  we  live  and  work.     The 
surroundings  of  every  life  are  preoccupied  by  the  powers  of 
evil,  like  the  forts  round  a  beleaguered  city. 

See  how  it  encompasses  us  with  — 

(a)  Its  absorption  in  things  transitory  ; 
(b}  Its  indifference  to  religion  ; 

(c)  Its  contempt  for  faith  in  a  revelation  ; 

(d]  Its  low  standard  of  morality. 

When  a  man  hears  the  Voice,  and  wants  to  rise  and 
follow  the  noble  and  the  true,  how  terrible  is  the  prospect. 

The  enemy  holds  the  heights,  the  iron  circle  hems  him 
round;  "a  host  encompasseth  the  city." 

Baffled,  chilled,  disheartened,  man  draws  back  into  the 
citadel  of  his  soul  ;  and  even  here  he  is  betrayed. 

3.  The  flesh  betrays  him. 

The  powers  of  evil  practise  upon  his  natural  love  of 
ease  ;  the  passions  of  the  lower  nature  are  manipulated  by 
the  unseen  forces  of  the  foe. 

He  wants  to  be  free,  but  hope  seems  vanishing. 

"Awake,  thou  that  sleepest,  and  Christ  shall  give 
thee  light" 

"  The  mountain  was  full  of  horses  and  chariots  of 
fire  round  about  Elisha." 

4.  The  battle  is  not  our  battle,  but  God's  battle. 

Sin  is  God's  enemy,  and  only  our  enemy  because  we 
belong  to  Him. 

"  Every  movement  of  the  conscience,  every  sense  of 
usurpation,  is  not  merely  the  revolt  of  our  outraged  soul  ; 
it  is  the  claim  of  the  true  King  upon  His  Kingdom,  the 
call  of  the  Monarch's  trumpet  claiming  the  right  to  occupy 
the  citadel  of  man's  life." 


96  preparation  for  Communion 

If  on  preceding  Sundays  we  have  learnt  the  duties  of 
fasting  and  prayer,  to-day  we  are  taught  the  need  of  inces- 
sant watchfulness. 

The  Epistle  and  Gospel  alike  reveal  to  us — 
(i.)    Our  position  before  God  ; 
(ii.)  The  dangers  incidental  to  our  position. 

In  the  Epistle  we  are  told  to  be  "  followers  of  God  as 
dear  children." 

We  are  those  who  "  were  sometimes  darkness,  but  now 
are  light  in  the  Lord." 

We  are  to  "walk  as  children  of  light,"  having  "no 
fellowship  with  the  unfruitful  works  of  darkness"  from 
which  we  have  been  delivered. 

How  it  all  points  to  the  danger  of  being  again  over- 
whelmed by  those  "  works  of  darkness,"  from  which  by  our 
baptism  we  are  set  free. 

How  it  all  speaks  of  the  need,  on  our  part,  of  watchful- 
ness and  of  effort. 

In  the  Gospel  our  Blessed  Lord  depicts  in  parable  the 
dangers  of  the  soul  from  which  the  unclean  spirit  has 
"  gone  out  "- 

"  Then  goeth  he  and  taketh  to  him  seven  other 
spirits  more  wicked  than  himself,  and  they  enter  in, 
and  dwell  there." 

The  soul  which  has  been  cleansed  must  not  be  left 
"empty,"  unoccupied,  "garnished"  merely  with  "good 
resolutions." 

The  enemy  is  ever  watching  at  the  gate. 

Into  the  soul  from  which  Christ  with  "the  finger  of 
God  "  has  cast  out  the  unclean  spirit,  Satan  will  ever  seek 
to  return. 


Ubfrfc  Sunfcap  in  %ent  97 

The  casting  out  does  not  preclude  the  possibility  of 
return. 

Baptism  does  not  preclude  the  possibility  of  sin. 
Even  those  who  are  "  inheritors  "  may  fail  to  attain  to 
their  "  inheritance  in  the  Kingdom  of  God  and  of  Christ." 
"Be  ye  therefore  followers  of  God ;  and  walk  in 
love,  as  Christ  also  has  loved  us." 
So  only  may  we  be  safe,  and  hope  to  attain. 

Consider  also  how  the  power  of  the  Right  Hand  of 
the  Divine  Majesty  is  depicted  both  in  the  Epistle  and 
Gospel. 

It  was  not  by  our  strength  that  we  were  brought  from 
darkness  into  light.  "  Goodness,  righteousness,  and  truth  " 
are  not  the  natural  fruit  of  human  lives.  They  are  "  the 
fruit  of  the  Spirit,"  the  triumphs  of  Divine  grace. 

In  the  Gospel  "  Jesus  was  casting  out  a  devil,  and  it  was 
dumb." 

"With  the  finger  of  God"  ("The  Spirit  of  God"  in  St. 
Matthew  xii.  28)  He  "cast  out  devils." 

"  When  a  strong  man  armed  keepeth  his  palace,  his 
goods  are  in  peace,  but  when  a  stronger  than  he  shall 
come  upon  him,  and  overcome  him,  he  taketh  from 
him  all  his  armour  wherein  he  trusted." 
Satan,  as  the  strong  man,  held  the  palace  of  man's  soul, 
but  Christ,  as  the  "  stronger  than  he,"  has  vanquished  the 
powers  of  evil. 

In  the  Holy  Eucharist  Christ  comes  to  us,  Who  "also 
hath  loved  us,  and  hath  given  Himself  for  us,  an  offering 
and  a  sacrifice  to  God." 

He  comes  to  us  Who  is  "the  Lord  strong  and  mighty, 
even  the  Lord  mighty  in  battle." 

G 


preparation  for  Communion 


He  comes  to  those  whom  He  has  Himself  redeemed, 
who  are  conscious  of  the  violence  of  the  conflict,  fearful  of 
again  falling  beneath  the  yoke  of  evil. 

He  comes  Who  has  said,  "  To  him  that  overcometh  will 
I  grant  to  sit  with  Me  on  My  Throne." 

The  conditions  of  victory  are  clearly  defined  —  hearty 
desire,  humility,  effort. 

In  the  Blessed  Sacrament  we  find  : 

(a)  The  sympathy  of  Jesus  with  those  who  are  striving 

to  fulfil  the  conditions. 

(b)  Union  with  the  Almighty  power  of  His  Right  Hand. 

1.  Pray  for  — 

(i.)     The  vision  of  His  Majesty. 

(ii.)    Reliance  upon  His  willingness  to  aid. 

(iii.)  Trust  in  the  power  of  His  Right  Hand. 

2.  Resolve,  "  through  God  will  I  do  great  acts  ;  "  know- 
ing that  '•  it  is  He  that  shall  tread  down  our  enemies." 


The  Fourth  Sunday  in  Lent 

The  Collect. — Grant,  we  beseech  Thee,  Almighty  God, 
that  we,  who  for  our  evil  deeds  do  worthily  deserve  to  be 
punished,  by  the  comfort  of  Thy  grace  may  mercifully  be 
relieved;  through  our  Lord  and  Saviour  Jesus  Christ. 
Amen. 

The  Epistle.— Gal.  iv.  21.      The  Gospel.— St.  John  vi.  i. 


The  teaching  of  the  Sundays  in  Lent  is  progressive,  and 
is  true  to  our  experience. 

We  seek  to  respond  to  the  godly  motions  of  the  Holy 
Spirit,  and  we  become  aware  of  our  incapacity. 

In  struggling  to  advance  we  find  the  source  of  evil  in 
the  kingdom  of  thought. 

We  contemplate  the  enemies  of  our  souls,  and  we  find 
the  wounds  they  have  left  upon  our  lives. 

As  we  gradually  draw  near  to  the  Cross,  sin  becomes 
more  distinct  in  its  guilt  and  in  its  consequences. 

"  Grant,  we  beseech  Thee,  Almighty  God,  that  we, 
who  for  our  evil  deeds  do  worthily  deserve  to  be 
punished." 

i.  Consider  the  guilt  of  our  sins,  as  members  of  Christ's 
Holy  Catholic  Church. 

"We,  as  Isaac  was,  are  children  of  promise." 
To  us  Christ  has  fulfilled  His  promises. 

99 


ioo         {preparation  for  Communion 

He  has  drawn  nigh  to  us  in  Absolution. 
He  has  not  left  us  comfortless — He  has  ministered  to  us 
of  His  Holy  Spirit. 

He  is  with  us  always — in  His  Church  and  Sacraments. 
And  we — "do  worthily  deserve  to  be  punished  "  for  our 
sins  against — 
(i.)    Light; 
(ii.)  Knowledge; 
(Hi.)  Opportunity.      Think  of  past  Confessions   and 

past  Communions. 

God,  Father,  Son,  and  Holy  Ghost,  has  been  willing  our 
salvation. 

We  have  worshipped  in  the  Presence  of  His  Majesty; 
we  have  known  the  strength  of  His  Right  Hand. 

And  yet  we  have  sinned.     We  have  been  so  often  near 
our  Lord,  and  yet  in  heart  so  far  from  Him. 


2.  The  consequences  of  sin. 

Sin  demands  punishment.  "The  wages  of  sin  is 
death." 

We  feel  the  bondage  of  sin.  "Whoso  committeth  sin 
is  the  servant  of  sin." 

We  feel  the  shame  of  sin.  "  I  am  no  more  worthy  to 
be  called  Thy  son." 

Beneath  the  weight  of  the  guilt,  and  the  bondage,  and 
the  shame  of  sin,  we  grow  weary  and  faint  by  the 
way. 

"But  Jerusalem,  which  is  above,  is  free;  which  is 
the  mother  of  us  all." 

The  yoke  can  be  broken,  the  burden  can  be  removed ; 
there  is  liberty  to  be  found. 

We   are   not   children    of    Agar,    and    therefore    under 


ffourtb  Sunfcas  in  Xent 


bondage;    we  are  the  children  of  the  heavenly  city,  the 
Church  of  the  living  God  :  "  then  are  the  children  free." 

We  pray  that  we,  "  by  the  comfort  of  Thy  grace,  may 
mercifully  be  relieved." 

Comfort  and  relief.  Not  merely  the  taking  away  of  the 
punishment  due  ;  not  merely  the  removal  of  the  burden  of 
guilt  ;  not  merely  the  alleviation  of  weariness. 

"  Christ  not  only  forgives,  He  restores.  His  comfort 
is  not  only  in  soothing,  but  in  strengthening." 

This  is  the  meaning  of  the  word.  Comfort,  corn-fort, 
means  strong-  together-  with. 

"To  comfort  is  to  aid.  This  is  the  'comfort  of  His 
grace,'  that  we  in  penitence  desire  —  His  absolving,  par- 
doning, and  freeing  word."  l 

"  If  the  Son,  therefore,  shall  make  you  free,  ye  shall 
be  free  indeed." 

The  Gospel  for  Refreshment  Sunday  tells  of  the  feeding 
of  the  five  thousand. 

They  followed  Jesus  ;  they  were  on  their  way  up  to  Jeru- 
salem to  keep  the  Passover. 

Christ  upon  the  mountain  looked  down  upon  the  multi- 
tude, His  heart  filled  with  compassion. 

Note  our  Lord's  universality  of  compassion. 

The  motives  and  the  needs  of  those  who  followed  Him 
were  all  different;  but  He  knew  all,  and  had  compassion 
upon  all. 

Their  unity  in  one  point  —  weariness. 

They  were  all  weary  beneath  the  burden  of  thirst  and 
heat  ;  weak  through  want  of  food  ;  faint  by  reason  of  the 
length  of  the  way. 

1  Bishop  Doane. 


preparation  for  Communion 


Think  of  the  weariness  of  so  many  among  ourselves. 

(i.)    In  the  life  of  the  world — premature  weariness  a 
common  feature. 

The  hurry  of  the  world.     We  crowd  everything 
into  such  a  short  space  of  time ;  complain  of 
satiety  as  each  new  scene  or  excitement  palls 
on  jaded  senses, 
(ii.)  In  the  spiritual  life — 

Wearied  with  that  which  is  external,  the  contro- 
versies of  the  day. 

Wearied  with  that  which  is  internal,  the  struggle 
within  the  soul ;  the  burden  of  sin ;  the  un- 
satisfactoriness  of  our  efforts  to  be  free ;  the 
fighting  against  conviction ;  the  perpetual 
temptation  to  give  up,  and  to  be  content  with 
the  gratification  of  the  lower  nature. 


Christ  draws  near  in  the  Blessed  Sacrament. 

His  sympathy  with  the  weary  is  unwearied  and  inex- 
haustible. His  desire  to  be  their  Rest  is  unceasing.  His 
power  is  "  mighty  to  save  "  : 

"Come  unto   Me   all  that  travail   and   are   heavy 
laden,  and  I  will  refresh  you." 

It  tells  of  rest,  it  tells  of  refreshment ;  but  it  tells  of  a 
way,  a  life,  in  which  refreshment  is  needed,  in  which 
struggle  and  endeavour,  with  their  consequences,  are  in- 
evitable. 

"  Make  the  men  sit  down."  And  then,  by  the  hands  of 
the  ministry,  commissioned  by  Him  to  be  the  channels  of 
His  gifts,  He  feeds  them. 

He  feeds  us  out  of  the  abundance  of  His  riches,  knowing, 
as  none  else  can  know,  the  nature  of  the  trial  which  presses 
most  heavily  upon  us. 

It  was  just  because  He   saw  the   urgent  need  of  the 


jfourtb  Sunfcas  in  Xent         103 

people   following   Him    that   He    had   compassion    upon 
them. 

It  is  just  because  He  sees  our  particular  state  of  need 
this  Mid-Lent  Sunday  that  He  says,  "  Make  the  men  sit 
down." 

It  is  exactly  what  we  want — if  we  will  give  ourselves 
time  to  think. 

We  feel  the  stress  of  the  conflict,  and  we  feel  the  length 
of  the  way.  We  know,  if  Lent  is  not  to  be  wasted,  and  if 
we  are  to  make  a  good  Communion  at  Easter,  that  there  is 
more  to  be  done  than  we  have  yet  accomplished. 

"  Rest,"  He  says,  "  that  thou  mayest  gain  strength  for 
further  endeavour." 

"Rest  with  Me,  in  My  Presence.  Let  Me  feed  you 
with  the  heavenly  Food  that  you  may  receive  strength  for 
the  heavenly  journey." 

We  offer  to  Him  our  efforts  so  far,  our  desires,  even  our 
defeats.  He  will  change  weakness  into  strength,  repulses 
into  victory. 

And  all  the  time  we  are  saying  to  ourselves,  "We  do 
worthily  deserve  to  be  punished." 

But  He  says,  "  Make  the  men  sit  down  that  /  may  feed 
them." 

"It  is  the  change  from  the  active  and  restless  to  the 
receptive  and  quiet  state ;  from  the  condition  in  which  all 
the  life  is  flowing  outward,  to  the  other  condition  in  which 
the  life  is  being  influenced,  that  is,  being  flowed  upon  by 
the  richer  power  which  comes  forth  from  Him." l 

What  words  of  ours  can  portray  the  love  of  Jesus  in 
the  Blessed  Sacrament,  or  the  richness  of  the  gifts  which 
there  He  bestows  upon  His  servants ! 

1  Bishop  Phillips  Brooks. 


104         preparation  for  Communion 

1.  Pray  for  the  grace  of  the  Holy  Spirit — 

(i.)    That  you  may  realise  the  evil  of  sin  in  yourself; 
(ii.)    That  you  may  see  the  glory  of  that  liberty 

which  Christ  offers ; 
(iii.)  That  you  may  hear  the  Voice  which  calls  you, 

in  your  weariness,  to  your  true  and  only  rest 

2.  Resolve,  "  I  will  confess  my  sins  unto  the  Lord ; " 
then,  and  then  only,  "  He  shall  feed  me  in  a  green  pasture, 
and  lead  me  forth  beside  the  waters  of  comfort." 


The  Fifth  Sunday  in  Lent 

The  Collect, — We  beseech  Thee,  Almighty  God,  merci- 
fully to  look  upon  Thy  people;  that  by  Thy  great  good- 
ness they  may  be  governed  and  preserved  evermore, 
both  in  body  and  soul ;  through  Jesus  Christ  our  Lord. 
Amen. 

The  Epistle.— Heb.  ix.  n.  The  Gospel.—^,  John  viii. 
46. 


We  enter  within  the  shadow  of  the  Passion. 
Increased  need  for  prayer  for  the  guidance  of  the  Holy 
Spirit  that  we  may  understand — 

1 .  The  mystery  of  the  Passion. 

2.  The  love  which  it  reveals. 

That  love  is  embodied  in  the  Person  of  the  Sufferer. 

We  have  followed  so  far  ;  we  have  been  refreshed  by  the 
comfort  of  the  Divine  grace ;  but  we  have  still  to  follow, 
to  take  up  the  Cross  and  bear  it  after  Jesus. 

Hence  "  We  beseech  Thee,  Almighty  God,  mercifully  to 
look  upon  Thy  people." 

We  owned  that  we  deserved  punishment  for  sins  com- 
mitted, and  we  asked  for  mercy. 

So  also  for  our  defects,  our  hesitations,  our  drawings- 
back,  under  the  burden  of  the  Cross,  we  ask  for  mercy. 

But  in  what  capacity  do  we  ask  ? 

As  "  the  people  of  God  "  ;  those  for  whom  Christ  has 

105 


106         preparation  for  Communion 

obtained  "  eternal  redemption " ;  whose  conscience  His 
blood  has  "  purged  from  dead  works  ; "  who  "  are  called," 
and  have  received  "  the  promise  of  eternal  inheritance." 

"  Surely  goodness  and  mercy  shall  follow  me  all  the  days 
of  my  life  "  is  the  assurance  of  God's  people. 
Still,  much  need  have  they  to  pray  that — 

"  They  may  be  governed  and  preserved  evermore, 
both  in  body  and  soul." 

The   Gospel   contains  the    warning   of  its   awful   story 
against  a  vain  reliance  upon  what  God  has  done  for  men — 
"  Ye  are  not  of  God." 
"  Ye  do  dishonour  Me." 

The  Jews  were  the  people  of  God,  and  yet  they  rejected 
Him  Who  said,  "  I  am  the  Son  of  God." 

The  "  great  goodness  "  is  needed  for  our  governance  and 
preservation,  lest  it  should  be  true  of  us  also — 

"  Israel   doth   not   know ;    My    people    doth    not 
consider." 

The  Epistle  contains  a  similar  warning.  Neither  the 
redemption  nor  the  inheritance  are  finally  or  certainly 
secured  here.  We  were  set  free  "  from  dead  works "  to 
serve  the  living  God. 

The  promise  may  be  forfeited.  We  need  to  be 
"  governed  and  preserved  evermore  "  ;  for  "  if  a  man  keep 
My  faying,  he  shall  never  see  death." 

The  Gospel  gives  us  the  first  note  of  the  Passion.  The 
Epistle  brings  before  us  the  essential  element  of  our 
Master's  suffering — His  Sacrifice. 

We  see  the  victims  which  foreshadowed  His  coming,  and 
we  see  "  Christ  the  Victim,  Christ  the  Priest." 


Ube  jfiftb  Sunfcas  fn  Xent          107 

We  see  the  mystery  of  the  Incarnation  :  "a  greater  and 
more  perfect  tabernacle."  "  The  Word  was  made  flesh, 
and  '  tabernacled  '  among  us." 

"  Who  through  the  eternal  Spirit,  offered  Himself 
without  spot  to  God."  The  "  Holy  thing,"  the  spotless 
offering,  born  of  the  Blessed  Virgin,  is  spotless  because 
"  conceived  of  the  Holy  Ghost." 

We  see  the  whole  history  of  the  Divine  Sacrifice  culmi- 
nating in  His  entrance,  once  for  all,  into  "  the  holy  place," 
there  to  present  "  the  one  sacrifice  for  sins  for  ever,"  to 
plead  its  power  for  the  preservation  of  His  people,  both  in 
body  and  soul. 

The  two  great  needs  of  man's  life — governance  and 
preservation. 

I.  Man  endeavours  to  be  a  law  to  himself;  the  end — 
failure  and  ruin. 

The  enemies  of  his  soul  seek  to  obtain  dominion  over 
him;  the  end — bondage  and  degradation. 

God's  governance  the  only  liberty ;  the  government  "  of 
great  goodness." 

God  has  committed  the  government  to  His  Son ; 
"  Behold,  thy  King  cometh." 

The  Cross,  the  standard  of  His  Kingdom  ;  the  law  of 
the  Cross,  the  law  of  His  Kingdom. 

The  purification  of  life  through  the  Blood  of  the  Cross 
necessary  before  acceptable  service  can  be  offered. 

The  Sacrament  of  Penance  the  application  of  that  Pre- 
cious Blood. 

"  His  servants  shall  serve  Him,"  i.e.  those  who  have  borne 
the  Cross,  and  through  the  Cross  found  union  with  Him, 
shall  be  counted  worthy  of  service  in  His  eternal  Kingdom. 


io8          preparation  for  Communion 

Service  the  highest  privilege  and  the  highest  bliss. 
II.  He  not  only  governs,  but  preserves;  by  the  Cross, 
in  the  way  of  the  Cross. 

The  way  of  the  Cross  is  the  way  of  trial  and  danger ; 
obedient  to  Him  we  follow,  but  we  must  follow  in  the  path 
He  trod. 

His  path  led  to  betrayal,  desertion,  the  agony,  conflict 
with  the  powers  of  evil,  the  Dereliction  and  the  Death  on 
Calvary. 

In  all  trial,  in  all  temptation,  in  life,  in  death,  the  Cross 
alike  our  guide  and  our  protection — 

"By  Thy  Cross   and  Passion,  Good  Lord,  deliver 

us." 
"  Hold  Thou  Thy  Cross  before  my  closing  eyes." 

We  come  to  the  Sacrifice  of  the  Altar — the  bloodless 
sacrifice  of  a  new  covenant. 

We  come  to  offer ;  we  come  to  receive,  that  we  may  go 
on  offering;  that  purged  by  His  blood  we  may  serve  the 
living  God. 

Christ  is  present,  both  as  Priest  and  Victim. 

It  is  all  Christ.  Christ's  Body,  Christ's  Blood ;  Christ's 
Presence,  Christ's  goodness ;  Christ  Whom  we  offer,  Christ 
Whom  we  receive ;  Christ  Whom  we  worship ;  Christ 
Whom  we  want  to  follow. 

Yes,  Christ  Whom  we  want  to  follow.  And  He,  know- 
ing our  desires,  stoops  to  unite  us  to  Himself,  that  we  in 
Him  may  have  strength  wherewith  to  follow. 

"Jesus  hid  Himself,  and  went  out  of  the  Temple."  But 
now  He  hides  Himself  in  the  Blessed  Sacrament,  and 
abides  ever  in  His  Temple  that  we  may  hide  ourselves  in 
Him. 


jffftb  Sun&as  in  Xent         109 

He  seeks  to  hide  Himself  in  our  hearts  now,  that  we  may 
hereafter  enter  with  Him  into  His  eternal  Temple. 

"  Him  that  overcometh  will  I  make  a  pillar  in  the 
Temple  of  my  God,  and  he  shall  no  more  go  out." 
He  hides  Himself,  and  calls  us  into  the  solitude  of  His 
Presence,  that  He  may  speak  to  our  souls. 

He  has  so  much  about  which  to  speak  to  us :  about 
Himself,  and  about  ourselves ;  about  the  Cross  and  Passion ; 
about  our  present  need  of  penitence;  about  our  coming 
Easter  Communion. 

"  I  will  hearken  what  the  Lord  God  will  say  concern- 
ing me;  for  He  shall  speak  peace  unto  His  people, 
and  to  His  saints,  that  they  turn  not  again." 
"  He  that  is  of  God  heareth  God's  words." 
What  words  they  are  !     Of  mercy,  goodness,  love  ! 
Who  shall  tell  of  the  inward  communion  of  the  soul  with 
Christ  ?   He  is  silent,  and  yet  He  speaks,  as  each  is  capable 
of  hearing. 

"  The  love  of  Jesus,  what  it  is 
None  but  His  loved  ones  know. " 

1.  Pray  for — 

(i.)     The  spirit  of  sacrifice ; 

(ii.)    The  spirit  of  obedience  to  the  supreme  Will  of 

God; 
(iii.)  Grace  to  hear  the  voice  from  the  throne  of  the 

Cross. 

2.  Resolve — 

"  I  will  follow  Thee  whithersoever  Thou  goest." 


The  Sunday  next  before  Easter 

The  Collect. — Almighty  and  everlasting  God,  Who,  of 
Thy  tender  love  towards  mankind,  hast  sent  Thy  Son,  our 
Saviour,  Jesus  Christ,  to  take  upon  Him  our  flesh,  and  to 
suffer  death  upon  the  Cross,  that  all  mankind  should  follow 
the  example  of  His  great  humility;  Mercifully  grant  that 
we  may  both  follow  the  example  of  His  patience,  and  also 
be  made  partakers  of  His  resurrection ;  through  the  same 
Jesus  Christ  our  Lord.  Amen. 

The  Epistle.— 'Phil.  ii.  5.      The  Gospel.— St.  Matt,  xxvii.  i. 


Note  the  link  between  the  beginning  and  the  close  of 
Lent. 

"Pour  into  our  hearts  that   most  excellent  gift  of 
charity." 

"  Who  of  Thy  tender  love  hast  sent  Thy  Son  to  take 
upon  Him  our  flesh,  and  to  suffer  death  upon  the 
Cross." 
We  learn  love  at  the  fount  of  love. 

"  We  love  Him  because  He  first  loved  us." 
"  Love  is  of  God." 

The  compassionate  love  of  God  for  man,  helpless  in 
himself,  surrounded  by  enemies,  and  in  constant  need  of 
preservation,  sends  the  Son  to  share,  in  our  flesh,  all 
through  which  we  have  to  pass. 

The  Son  of  God,  being  one  with  the  Father,  willingly 
offers  Himself  for  the  accomplishment  of  man's  salvation. 


The  Will  of  the  Father,  Who  sent,  in  nowise  derogates 
from  the  willingness  of  the  Son  Who  was  sent.  "  Lo,  I 
come  to  do  Thy  Will,  O  God." 

Week  by  week  we  have  followed  our  Master  in  His 
earthly  life,  in  His  temptations,  His  conflict  with  evil 

In  proportion  as  in  following  we  have  learned  to  know 
Him,  and,  in  knowing,  to  love  Him,  so  shall  we  have  gained 
insight  into  the  "  Mind  .  .  .  which  was  in  Christ  Jesus," 
into  His  revelation  of  the  Father,  into  the  marvels  of  His 
tender  love. 

We  draw  near  now  to  the  final  evidence  of  that  love. 
So  much  is  concentrated  into  this  last  week  of  His  life  on 
earth. 

It  begins  with  Palm  Sunday  and  the  triumphal  entry ;  it 
ends  with  the  resting  in  the  tomb. 

The  road  leads  to  places  for  ever  sacred  to  the  Master's 
followers  —  Bethany,  Jerusalem,  the  Mount  of  Olives, 
Gethsemane,  Calvary. 

We  follow  day  by  day,  and  hour  by  hour,  watching, 
listening,  seeking  to  learn  how  to  live  and  how  to  die. 

The  words  of  the  Collect  are  ever  on  our  lips — 

"  That  we  may  follow  the  example  of  His  humility 
and  His  patience." 

Palm  Sunday  combines  triumph  with  humility,  humility 
with  patience. 

The  King  comes  to  His  own,  but  He  is  "meek  and 
riding  upon  an  ass  " ;  He  is  surrounded  by  the  acclamations 
of  the  multitude,  above  which  He  alone  can  hear,  "  Crucify 
Him,  crucify." 

He  is  riding  consciously  to  His  Death. 

"  If  thou  hadst  known,  even  thou,  at  least  in  this 
thy  day." 


H2         preparation  for  Communion 

The  time  of  His  humility  had  been  the  day  of  their 
opportunity ;  the  Husbandman  had  waited  for  the  precious 
fruit  of  the  earth,  and  had  long  patience  for  it  (James 
v.  7). 

We  have  the  same  notes  in  the  Epistle  and  Gospel. 

(a)  There  is  the  touch  of  prospective  triumph  in  the 
onlook  through  death  to  resurrection ;  the 
hope  implied  that  we  may  some  day  join  in 
the  perfected  triumph  "with  palms  in  our 
hands." 

(£)  There  is  the  assertion  of  the  co-equal  glory  with 
God  of  Him  Whose  humility  is  this  week 
manifested  in  its  supreme  form. 

(f)  There  is  the  promise  of  the  exaltation  of  the 
Holy  Name  of  Jesus. 

"Every   tongue    should   confess  that   Jesus 
Christ  is  Lord,  to  the  glory  of  God  the  Father." 

(ff)  There  is  the  witness  of  Pilate  and  of  the  Cross, 
"this  Just  Person,  Jesus  the  King  of  the 
Jews."  There  is  the  witness  of  the  temple- 
veil,  the  earth,  the  rocks,  the  testimony  of  the 
centurion. 

Triumph  foreshadowed,  and  yet  humility  ;  patience,  that 
the  victory  through  humility  may  be  accomplished. 

The  Epistle,  in  definite,  dogmatic,  concentrated  sen- 
tences of  sharpest  contrasts,  tells  us  Who  it  is  Who 
suffers ;  the  Gospel  tells  in  vivid  words  what  and  how  He 
suffers. 

There  is  no  stronger  statement  of  Christ's  Deity  than 
that  with  which  St.  Paul  begins  his  argument. 

Pre-existing  "  in  the  form  of  God,  He  took  upon  Him 


Ube  Sunfcas  nejt  before  Baster      113 

the  form  of  a  servant."     The  form  of  God  was  His  by  the 
essence  of  His  nature. 

From  this  height  He  stooped  of  His  own  will,  which  was 
the  Father's  will. 

"  He  emptied  Himself  of  His  glory  " — the  glory  which 
He  had  with  the  Father  "  before  the  world  was." 

He,  God  of  God,  Light  of  Light,  "  made  Himself  of  no 
reputation,  and  was  made  in  the  likeness  of  man." 

Down  the  steps  of  this  "  Sancta  Scala "  He  moves  with 
a  Divine  dignity  of  patience,  down  to  the  very  lowest : 

"  He  became  obedient  unto  death,  even  the  death 
of  the  Cross." 

"  Wherefore  God  hath  highly  exalted  Him." 


The  keynote  of  the  Collect  comes  back  to  us.  He  "left 
us  an  example  that  we  should  follow  in  His  steps." 

His  life  and  death  made  possible  our  participation  in 
His  Resurrection — in  the  eternal  Easter. 

But  they  only  can  hope  to  partake  of  it  who  follow  the 
example  of  His  humility,  of  His  patience,  of  His  most  holy 
life. 

"  He  that  humbleth  himself  shall  be  exalted."  It  was 
true  of  Him ;  it  is  true  of  us,  because  it  was  true  of  Him. 


In  the  Blessed  Sacrament  we  have  the  perpetual  witness 
to  the  Humility  of  Christ. 

He  humbleth  Himself — 

(i.)    To  be  our  Priest  and  Victim, 
(ii.)   To  vouchsafe  to  us  His  Presence, 
(iii.)  To  invite  us  to  union  with  Himself. 

H 


H4         preparation  for  Communion 

And  we  have  the  perpetual  witness  to  His  Patience. 

(i.)  He  will  never  leave  the  Altars  of  His  Church  in 
spite  of — 

(a)  The  unbelief,  blasphemy,  and  outrages 

of  the  world ; 

(l>)  The  backslidings,  the  coldness,  and  hard- 
heartedness  of  communicants. 

(ii.)  He  still  pleads  for  us  before  the  Father. 

He    still    offers    Himself  by   the   hands   of   his 

earthly  priesthood. 
He  still   offers   Himself  to   us,    loving,    waiting, 

hoping  that,  at  last,  we  will  "  follow  the  example 

of  His  Patience." 


Make  the  thoughts  of  the  Collect  the  special  ground  of 
your  preparation  for  your  Palm  Sunday  Communion  : 

(i.)      The  tender  love  of  God  in  sending  His  Son. 
(ii.)     The  tender  love  of  Christ  in  taking  upon  Him 

our  flesh, 
(iii.)    And,  in   that  flesh,   suffering  death   upon   the 

Cross. 

(iv.)    His  great  Humility  and  His  Patience, 
(v.)     His  Resurrection, 
(vi.)    Our  following  of  the  Divine  example, 
(vii.)  Our  participation  in  His  Resurrection. 

See  how  the  first  five  thoughts  (i.  to  v.)  find  their  illus- 
tration in  the  Holy  Eucharist. 

See  how  the  last  two  (vi.  and  vii.)  become  possible  through 
our  Communion  with  Him  Who  meets  us  there. 

Only  through  following  the  example,  and  through  union 
with  Him  here,  can  we  hope  to  cast  the  palm  branches  of 
final  victory  before  His  throne. 


Sunfcas  nest  before  Baster      115 

This  week,  beneath  the  Cross,  in  preparation  for  Easter 
Communion : 

1.  Pray  for — 

(i.)     Humility  in  making  a  good  confession ; 
(ii.)    Patience  in  devout  performance  of  penance ; 
(iii.)  Love  for  Jesus  crucified,  Who  in  patience 

waits  for,  and  in  humility  stoops  to  seek, 

your  good  Communion. 

2.  Resolve — 

"  Whither  Thou  goest,  I  will  go." 


Easter  Day 

The  Collect. — Almighty  God,  Who  through  Thine  only- 
begotten  Son  Jesus  Christ  hast  overcome  death,  and 
opened  unto  us  the  gate  of  everlasting  life;  We  humbly 
beseech  Thee,  that,  as  by  Thy  special  grace  preventing  us 
Thou  dost  put  into  our  minds  good  desires,  so  by  Thy 
continual  help  we  may  bring  the  same  to  good  effect ; 
through  Jesus  Christ  our  Lord,  Who  liveth  and  reigneth 
with  Thee  and  the  Holy  Ghost,  ever  one  God,  world 
without  end.  Amen. 

The  Epistle.— Col.  iii.  i.     The  Gospel— $>\..  John  xx.  i. 


ALLELUIA  !   ALLELUIA  !   ALLELUIA  ! 

"  The  first  day  of  the  week  cometh  Mary  Magdalene 
early,  when  it  was  yet  dark,  unto  the  sepulchre." 
The  grave  could  not  hold  Him.     "  Death  hath  no  more 
dominion  over  Him." 

He  will  not  tarry.  The  love  which  constrained  Him  to 
mount  the  Cross,  constrains  Him  to  bring  glad  tidings  of 
His  victory  over  death,  of  His  life  beyond  the  grave,  without 
delay  to  His  people. 

"  I  am  He  that  liveth  and  was  dead ;  and,  behold, 
I  am  alive  for  evermore." 

"Very  early,"  "in  the  first  dawning"  of  that  Easter 
morn,  "  the  Sun  of  Righteousness  is  risen  with  healing  in 
His  wings  " 

1x6 


Baster 


The  Magdalene  is  seeking  the  Body  of  her  Lord;  she 
finds  St.  Peter  and  St.  John,  and  together  Penitence,  Faith, 
Love,  stand  "  while  it  is  yet  dark  "  at  the  empty  tomb. 

It  is  so  still  in  the  Catholic  Church.  In  the  greatest 
cities,  in  the  humblest  village,  penitence,  faith,  love,  gather 
round  the  altar,  the  place  where  the  Body  of  Jesus  is  laid. 

We  come  not  to  an  empty  symbol,  to  an  empty  tomb. 
We  come  to  the  altar  of  the  living  Christ,  of  Him  Who  is 
"  alive  for  evermore,"  and  there  shall  we  find  Him. 

We  shall  find  Him  Whom  we  saw  surrendering  His  Soul 
to  death  on  Good  Friday. 

We  shall  find  "  Christ  our  Passover  sacrificed  for  us." 

We  shall  find  "  Christ  risen  from  the  dead,  and  become 
the  first  fruits  of  them  that  slept." 

We  shall  find  Him  waiting  for  us,  waiting  to  welcome 
us,  waiting  to  comfort  us,  waiting  to  bring  us  into  closest 
communion  with  Himself  and  with  His  resurrection 
power. 

"Dead  indeed  unto  sin"  through  our  good  confession 
and  the  power  of  the  Precious  Blood;  henceforth,  "alive 
unto  God  through  Jesus  Christ  our  Lord." 


The  power  of  that  silent  Resurrection  ! 

The  first  flush  of  dawn  comes  silently  and  almost  unob- 
served— but  it  is  the  day. 

The  first  green  blades  of  spring  push  silently  and  almost 
unobserved  through  the  long-hardened  ground — but  the 
spring  has  come. 

That  bursting  of  the  grave  in  the  quiet  stillness  of  the 
first  Easter  Day,  unwitnessed,  unattended,  was  "the  over- 
coming of  death,"  "the  opening  unto  us  of  everlasting  life." 


us         preparation  for  Communion 

"  'Tis  the  spring  of  souls  to-day  ; 
Christ  hath  burst  His  prison." 

This  is  the  thought  of  Easter — the  power  of  Christ's 
Resurrection. 

That  power  was  witnessed  to  by,  and  in,  the  Church 
which  sprang  from  the  grave  of  Jesus ;  was  witnessed  to, 
not  only  by,  but  in  the  lives  of,  His  disciples ;  must  be 
witnessed  to  by,  and  in,  the  lives  of  all  members  of  the 
Holy  Catholic  Church  to  the  end  of  time  : 

"  If  ye  then  be  risen  with  Christ,  seek  those  things 
which  are  above." 

Henceforth  we  are  to  strive  for  the  heavenly  mind,  for 
"your  life  is  hid  with  Christ  in  God." 

But  the  battle  is  not  lessened;  the  conflict  with  the 
powers  of  evil  within  and  without  must  be  maintained. 
"  Mortify  your  members  which  are  upon  the  earth." 

True,  we  walked  sometimes  as  "the  children  of  dis- 
obedience," but  the  darkness  is  past ;  fear  has  been  taken 
away. 

The  "  continual  help  "  of  the  Risen  Lord  is  ours ;  and  in 
humble  faith  in  the  power  of  His  Resurrection  life  we 
bring  to  Him  our  "good  desires"  and  lay  them  at  His 
feet  on  Easter  Day. 

"The  smoking  flax  shall  He  not  quench." 

The  Gospel  tells  us  of  the  certainty  of  the  fact  of  the 
Resurrection. 

The  story  is  told  in  language  which  in  itself  convinces 
from  the  dignity  of  its  simple  naturalness.  Penitence  brings 
hope  to  faith  and  love.  "Love  outruns  faith,  yet  needs 
for  its  complete  assurance  what  faith  alone  can  give." 


Baster 


St.  Peter  not  only  stoops  and  looks,  but  goes  into  the 
sepulchre  ;  there  he  finds  the  evidence  of  the  calm,  in- 
herent power  of  Him  Who  said  of  His  life,  "  I  have  power 
to  lay  it  down,  and  I  have  power  to  take  it  again." 

"His  glory  had  awaked  right  early."  He  had  come 
forth  "as  a  bridegroom  out  of  His  chamber,  and  as  a  giant 
to  run  His  course." 

We,  seeing  through  their  eyes  to  whom  "He  showed 
Himself  alive  after  His  Passion  by  many  infallible  proofs," 
we  also  see  and  believe  that  "Christ  is  risen  from  the 
dead." 

Easter  is  indeed  "The  Day  of  Days." 

(i.)     It  is  a  day  of  triumph,  for  "death  is  swallowed 

up  in  victory,"  and  the  Lord  "  hath  triumphed 

gloriously." 
(ii.)    It  is  a  day  of  sacred  joy,   "for  He  hath  done 

marvellous  things." 
(iii.)  It  is  a  day  of  blissful  meetings.     "Jesus  Himself 

drew  near,  and  went  with  them." 

In  Christ's  Resurrection  we  are  assured  of  our  own 
resurrection,  and  the  resurrection  of  those  we  love  who  have 
passed  before  us  into  the  world  unseen. 

In  the  Holy  Eucharist  we  meet  Him,  and  in  meeting 
Him  we  meet  in  blest  communion  those  who,  through  His 
Cross  and  Passion,  are  at  rest  in  Him. 

(iv.)  It  is  a  day  of  peace.     "He   saith   unto   them, 
Peace  be  unto  you." 

A  deep  peace  reigns,  the  peace  of  the  loved  in  the  pre- 
sence of  the  Beloved. 

It  is  the  peace  of  assured  power,  the  very  "  peace  of 
God  which  passeth  all  understanding." 

We  have  no  words  to  utter.     We  can  only  cling  to  His 


120         preparation  for  Communion 

pierced  Feet,  look  upward  to  His  riven  Side,  gaze  upon 
His  Sacred  Face,  and  resolve,  God  helping  us,  to  keep  His 
Presence  ever  within  our  souls. 

Enough  for  us  to  hear  Him  speak  "  All  hail !  "  To  each 
He  has  the  greeting  suited  to  the  individual  need,  known 
in  its  fulness  to  Him  alone.  "  Woman,  why  weepest  thou  ?  " 

Can  any  joy  on  earth  compare  with  the  joy  of  a  good 
Easter  Communion? 

He  has  dealt  so  tenderly  with  us  all  Lent ;  He  has  led 
us  so  gently  out  of  darkness  into  light.  All  Lent  has  been 
one  long  pleading  of  His  Holy  Spirit  with  us,  because 
he  wished  us  to  have  the  joy  of  union  in  our  Easter  Com- 
munion. 

Christ  has  not  only  borne  with  us  in  our  yieldings,  and 
sought  us  in  our  wanderings ;  He  has  shared  our  tempta- 
tions and  our  conflicts,  followed  us  even  when  we  tried  to 
forget  Him. 

He  found  us,  and  He  won  the  victory  of  love  over  our 
doubts  and  fears.  Before  the  Cross  we  poured  out  our  tale 
of  sin,  and  with  His  Precious  Blood  He  cleansed  us. 

It  is  this  Jesus,  this  Saviour,  Who  welcomes  us,  and 
Whom  we  welcome,  on  Easter  Day. 

"  I  found  Him  Whom  my  soul  loveth  :  I  held  Him, 
and  would  not  let  Him  go." 

"This  is  my  Beloved,  and  this  is  my  Friend,  O 
daughters  of  Jerusalem." 

Before  Easter  Communion — 
i.  Pray  for  grace 

(a)  To  welcome  your  risen  Lord  with  a  perfected 
penitence. 


Easter 


(&)  To  worship  Him  with  an  undoubting  faith. 
(f)  To  receive  Him  in  a  spirit  of  humble,  purified, 
adoring  love. 

2.  Resolve  — 

"  I  will  walk  before  the  Lord  in  the  land  of  the 
living." 


First  Sunday  after  Easter 

The  Collect.— Almighty  Father,  Who  hast  given  Thine 
only  Son  to  die  for  our  sins,  and  to  rise  again  for  our 
justification ;  Grant  us  so  to  put  away  the  leaven  of  malice 
and  wickedness,  that  we  may  alway  serve  Thee  in  pureness 
of  living  and  truth ;  through  the  merits  of  the  same  Thy 
Son,  Jesus  Christ  our  Lord.  Amen. 

The  Epistle— \  St.  John  v.  4.  The  Gospel.— $>\..  John 
xx  19. 


The  Octave  of  Easter.  Thoughts  of  Easter  triumph, 
Easter  joy,  are  still  in  our  hearts.  Our  comprehension 
of  the  full  issues  of  the  Resurrection  of  our  Lord  deepens 
and  widens  as  the  days  pass  by. 

On  Easter  Day  the  great  jfor/  of  the  Resurrection  and  the 
transition  from  gloom  to  light,  from  thoughts  of  death  to 
the  assurance  of  the  Risen  Life,  almost  dazzled  us. 

"  Christ  is  risen."  He  is  risen  indeed.  Our  thoughts 
were  of  Him,  and  of  Him  only.  "  He  was  lost,  and  is 
found."  The  Apostles  when  they  saw  Him  "believed  not 
for  joy,  and  wondered." 

Now  we  think  how  the  fact  of  His  Resurrection  affects 
us.  "  He  hath  triumphed  gloriously,"  and  the  fruits  of 
His  triumph  are  extended  to  us  through  "  the  power  of  an 
endless  life." 

There  is  one  word  which  attracts  and  rivets  our  attention 


fflrst  SunfcaE  after  Easter          123 

to-day ;  so  brief  and  yet  so  pregnant  with  meaning.  It  is 
the  Saviour's  greeting  to  His  disciples,  "  Peace  " — "  Peace 
be  unto  you." 

It  was  the  answer  of  Divine  knowledge  to  the  unuttered 
cry  of  their  hearts.  The  experience  of  the  past,  their  sense 
of  loss  and  their  imperfect  faith  had  made  them  fear.  "The 
doors  were  shut  ...  for  fear  of  the  Jews." 

True,  they  knew  He  had  risen  again ;  they  had  the  testi- 
mony of  those  who  had  visited  the  sepulchre,  of  those  who 
had  seen  Him  after  His  Resurrection. 

And  yet  even  with  this  knowledge,  their  hearts  failed 
them  as  they  thought  of  their  position  in  the  present,  and 
looked  forward  to  the  future. 

To  them  came  the  greeting  of  "Peace,"  conveying  to 
them  the  assurance  of  their  Master's  Presence  among  them, 
a  Presence  unchanged  by  His  sojourn  in  the  grave,  a  Presence 
with  the  changeless  attributes  of  power  and  love.  It  was 
"  this  same  Jesus." 

The  message  comes  to  us  with  the  same  beauty  and  the 
same  force.  A  message  old,  but  ever  new.  Human  hearts 
are  the  same,  and  the  world  in  its  attitude  to  Christ  and 
His  Church  is  the  same. 

Our  position,  in  some  respects,  very  closely  resembles  that 
of  the  Apostles. 

We  have  received  at  Easter  the  assurance  of  our  Master's 
Risen  Life.  We  know  that  He  is  among  us ;  we  know  what 
His  power  and  love  have  done  for  us  in  the  past. 

We  know  that  he  has  set  us  free  from  the  bonds  of  the 
sins  which  we  by  our  frailty  had  committed.  We  know 
that  He  has  proved  Himself  "mighty  to  save." 

And  yet — we  fear.  We  are  conscious  that  we  have  not 
left  the  malignity  of  sin,  nor  our  faculty  of  sinning,  behind 


{preparation  for  Communion 


us.  The  past  week  has  been  sufficient  to  teach  us  that. 
The  flesh  is  still  weak,  the  enemy  is  still  strong. 

We  look  onward  to  the  struggles  still  to  come.  Can  it 
be  that  I  shall  endure  to  the  end  ?  Is  it  possible  that  I 
shall  be  able  to  live  the  life  of  constant  resistance  to  the 
constant  temptations  with  which  I  shall  be  assailed  ?  It  is 
all  very  well  now  with  Easter  and  the  Master's  Presence, 
but  —  I  fear,  I  shrink  from  the  contest. 

He  stands  amongst  us  as  of  old,  and  still  He  speaks  in 
the  closed  chambers  of  our  hearts,  as  we  shut  out  the  world 
and  seek  to  meditate  upon  the  wonders  revealed  to  us. 
"Peace  be  unto  you." 

True,  sin  terrifies  ;  sin  in  the  past,  and  the  possibilities 
of  sin  in  the  future.  But,  "He  shewed  unto  them  His 
Hands  and  His  Side,"  the  signs  of  the  victory  which, 
through  death,  He  had  won. 

"  That  through  death  He  might  destroy  him  that  had 
the  power  of  death,  that  is  the  devil." 

Whether,  therefore,  we  look  backwards  or  forwards  there 
is  "  Peace." 

"  In  that  He  died,  He  died  unto  sin  once  :  but  in 
that  He  liveth,  He  liveth  unto  God." 

"  I  am  He  that  liveth,  and  was  dead  ;  and,  behold, 
I  am  alive  for  evermore." 

"  Because  I  live,  ye  shall  live  also." 

The  Collect  follows  the  same  line  of  thought. 

"  Almighty  Father,  Who  hast  given  Thine  only  Son 
to  die  for  our  sins." 

There  is  assurance  for  the  past. 

"  And  to  rise  again  for  our  justification." 
There  is  assurance  for  the  future. 


tfirst  5unt>a£  after  Baster         125 

It  is  not  merely  deliverance  from  the  past  which  Christ 
has  won  for  us,  but  such  fellowship  in  His  Risen  Life  as 
shall  make  us  sharers  in  His  victory. 

The  petition  of  the  Collect  also  looks  both  backward  and 
forward.  We  pray  that  we  may  "  put  away  the  leaven  of 
malice  and  wickedness  " — "  the  old  leaven  "  of  the  Easter 
Anthems,  with  which  we  could  not  "  keep  the  Feast."  That 
has  to  do  with  the  past. 

"That  we  may  alway  serve  Thee  in  pureness  of  living 
and  truth."  That  corresponds  to  the  "unleavened  bread 
of  sincerity  and  truth "  wherewith  those  should  keep  the 
Feast  who  are  "  alive  unto  God  through  Jesus  Christ  our 
Lord."  That  has  to  do  with  the  future. 

The  Almighty  Father's  care  for  His  children  is  for  all 
time  and  in  all  circumstances.  His  power  manifested  in 
the  past  can  be  trusted  in  the  future. 

Sin  has  been  the  origin  of  our  separation  from  God,  and 
of  all  that  has  resulted  from  that  separation.  Sin  will  still 
continue  to  pursue  us. 

But  Christ  has  made  provision  not  merely  for  the 
deliverance  already  attained,  but  for  remission  in  the 
future. 

"Receive  ye  the  Holy  Ghost.     Whosesoever  sins 
ye  remit,  they  are  remitted  unto  them." 

It  is  the  power  of  absolution  which  Christ  entrusts  to 
the  Church  of  the  living  God. 

The  whole  teaching  of  the  Epistle  is  sacramental,  and  is 
the  beloved  Disciple's  exposition  of  His  Master's  charge. 

"  Whatsoever  is  born  of  God  overcometh  the  world." 
"  Give  Thy  Holy  Spirit  to  this  infant  that  he  may 
be  born  again"  (Service  for  Holy  Baptism), 


126         preparation  for  Communion 

It  is  through  the  grace  given  to  those  regenerated  in 
Holy  Baptism  that  we  are  enabled  to  overcome  the 
world. 

"  The  water  and  the  blood  "  are  referred  to  in  the  Bene- 
diction of  the  water  in  the  Sacrament  of  Baptism — that 
sacrament  in  which  St.  Paul  says  "  we  are  buried  with 
Him." 

In  the  Baptism  of  water  and  the  Spirit  the  Blood  of 
Christ  is  applied  to  us  for  the  remission  of  sins,  in  the 
Name  of  the  Father,  the  Son,  and  the  Holy  Ghost.  We 
pass  through  the  Red  Sea  of  His  Blood,  and  are  delivered 
from  our  enemies  thereby. 

And  not  only  so ;  Christ  is  made  a  new  principle  and 
fount  of  life  to  all  who  are  so  re-born  in  Him : 

"This  is  the  record,  that  God  hath  given  to  us 
eternal  life ;  and  this  life  is  in  His  Son." 

"  We  are  begotten  again  unto  a  lively  hope  by  the 
Resurrection  of  Jesus  Christ  from  the  dead." 

Through  union   with  His  Resurrection  Life  alone  can 
we  hope  to  serve  Him  "  in  pureness  of  living  and  truth." 
"  He  that  hath  not  the  Son,  hath  not  life." 


Our  Lord's  work  during  the  Forty  Days  of  His  Risen 
Life  on  earth  was  a  figure  of  that  work  of  justification 
which  He  is  ever  carrying  on,  bringing  home  to  individual 
souls  the  peace  and  grace  which  He  won  for  all  by  His 
Passion. 

He  brought  to  St.  Peter  forgiveness;  to  St.  Mary  Mag- 
dalene comfort;  to  St.  Thomas  the  assurance  of  the 
truth. 

By  His  commission  to  His  Apostles  He  instituted  means 


ffirst  Sunfcas  after  Easter         127 

for  the  communication  of  His  grace  to  the  penitents  of  all 
time  who  should  "  believe  through  their  word." 

His  victory  over  sin  is  to  be  perpetuated  through  the 
grace  of  Absolution.  Union  with  His  Life  is  to  be  per- 
petuated through  reception  of  the  Most  Blessed  Sacrament. 
In  that  Sacrament  we  find  His  Presence,  and  in  that 
Presence  we  find  all  that  our  souls  can  need ;  "  more  than 
either  we  desire  or  deserve." 

Place  your  wants  before  you.    What  is  it  that  you  need  ? 
Is  it  peace  your  soul  longs  for  ?    "  It  is  I ;  be  not  afraid." 
Is  it  assurance  of  forgiveness  ?     Behold  His  Hands  and 
His  Side.     You  cannot  doubt  the  power  of  His  Victory, 
the  virtue  of  the  Precious  Blood. 

Is  it  hope  for  the  future?  "This  life  is  in  His  Son." 
"  My  grace  is  sufficient  for  thee."  "  I  have  the  keys  of 
hell  and  of  death." 

We  cannot  doubt,  as  with  eyes  enlightened  by  that  Holy 
Spirit  Who  "  bears  witness  "  and  is  "  the  Truth,"  we  kneel 
in  His  Sacred  Presence  and  receive  the  Bread  of  Life.  We 
say  with  St.  Thomas,  "  my  Lord  and  my  God." 

To  Him  we  commend  our  past,  our  present,  and  our 
future  : 

"  Behold  the  Lamb  of  God,  which  taketh  away  the 
sin  of  the  world." 

"  Peace  I  leave  with  you,  My  peace  I  give  unto 
you." 

"  My  Presence  shall  go  with  thee,  and  I  will  give 
thee  rest." 

In  Preparation — 

"Pray  for  that  faith  which  overcometh  the  world, 
whereby  thou  mayest  abide  always  with  Jesus  thy 
Saviour." 


128         preparation  for  Communion 

In  Communion — 

"  Behold  Jesus  thy  Lord,  showing  to  thee  His 
Glorious  Wounds,  the  proofs  of  His  Victory,  and 
bidding  thee  hide  thyself  therein,  that  thou  mayest 
find  grace  and  peace." 

In  Thanksgiving — 

"Go  forth  to  endure  all  things  for  the  love  of  thy 
Lord,  rejoicing  if  thou  art  called  on  to  bear  witness 
to  the  power  of  His  Risen  Life/ l 

1  "  A  Year  of  Eucharists. " 


Second  Sunday  after  Easter 

The  Collect.—  Almighty  God,  Who  hast  given  Thine 
only  Son  to  be  unto  us  both  a  sacrifice  for  sin,  and  also  an 
ensample  of  godly  life ;  Give  us  grace  that  we  may  always 
most  thankfully  receive  that  His  inestimable  benefit,  and 
also  daily  endeavour  ourselves  to  follow  the  blessed  steps 
of  His  most  holy  Life ;  through  the  same  Jesus  Christ  our 
Lord.  Amen. 

The  Epistle.— \  St.  Peter  ii.  19.  The  Gospel. — St  John 
x.  ii. 


The  Collect  for  to-day  seems  to  follow  upon  and  to 
deepen  the  teaching  of  last  week. 

Then  we  prayed,  "Almighty  Father,  Who  hast  given 
Thine  only  Son  to  die  for  our  sins."  To-day  we  say, 
"  Almighty  God,  Who  hast  given  Thine  only  Son  to  be  unto 
us  a  sacrifice  for  sin." 

Then  we  called  to  mind  that  He  rose  "again  for  our 
justification."  To-day  we  say,  "  and  also  to  be  an  ensample 
of  godly  life." 

The  past  and  the  future  are  brought  before  us  in  both 
cases.  Having  been  made  free  from  the  power  of  sin,  we 
want  to  lead  the  risen  life,  and  God,  in  His  mercy,  has  not 
left  us  in  uncertainty  as  to  what  that  life  is.  He  has  given 
us  the  "ensample  of  godly  life." 

"Give   us   grace  that  we   may  always  most  thankfully 


preparation  for  Communion 


receive  that  His  inestimable  benefit  ;  "  the  Sacrifice  whereby 
the  power  of  evil  has  been  broken. 

"And  also  daily  endeavour  ourselves  to  follow  the 
blessed  steps  of  His  most  holy  Life  ;  "  serving  God  "  in 
pureness  of  living  and  truth." 

The  "  blessed  steps  "  are  the  only  path  of  safety.  They 
lead  us,  indeed,  through  the  thorns  of  temptation,  through 
the  fire  of  suffering,  but  they  lead  to  everlasting  life. 

The  final  promise  to  the  redeemed  is,  "  They  shall  follow 
the  Lamb  whithersoever  He  goeth." 

The  sacrifice  and  the  ensample  are  so  strangely  blended. 
In  the  Sacrifice  of  the  Lamb  we  find  the  ensample  :  in 
following  the  ensample  we  attain  to  sacrifice. 

The  Gospel  gives  a  name,  sometimes  used,  to  the 
Sunday,  "Good  Shepherd  Sunday."  It  is  the  picture  of 
Himself  drawn  by  our  Master's  own  Hand,  dear  to  the 
Church  from  the  earliest  ages,  and  to  the  end  of  time. 

"  I  am  the  Good  Shepherd  :  the  Good  Shepherd  giveth 
His  Life  for  the  sheep  ;"  "To  die  for  our  sins;"  "A  sacrifice 
for  sin  "  ;  "  Who  His  own  Self  bare  our  sins  in  His  own 
Body  on  the  Tree." 

It  is  the  same  thought  all  through.  He  gave  Himself 
a  sacrifice;  He  bare  our  sins  on  Calvary;  He  suffered 
death  itself.  Why  ?  Because  He  was  the  Good  Shepherd, 
and  therefore  laid  down  His  Life  for  the  sheep. 

"Ye  were  as  sheep  going  astray,"  says  St.  Peter  in  the 
Epistle,  "  but  are  now  returned  unto  the  Shepherd  and 
Bishop  of  your  souls." 

St  Peter  had  himself  experienced  the  care  of  the  Good 
Shepherd  when  he  himself  had  gone  astray,  and  in  writing 
to  those  who  through  his  teaching  had  become  members  of 


Second  Suntms  after  Easter        13  * 

the  Holy  Church,  he  uses  the  expression  learnt  from  his 
Master's  lips,  "  the  Shepherd  of  your  souls." 

The  whole  Gospel  is  contained  in  the  word.  The  love 
of  Christ  in  coming  "  to  seek  and  to  save  that  which  was 
lost : "  the  sacrifice  involved  in  the  seeking ;  the  example 
of  the  Good  Shepherd's  Life. 

Is  it  any  wonder  that  the  figure  of  the  "  Bonus  Pastor  " 
has  been  dear  to  the  Church  from  the  earliest  ages,  from 
the  Catacombs  till  the  present  day  ? 

But  note  the  purpose  of  the  Good  Shepherd,  of  His  Life 
and  of  His  Sacrifice.  They  are  so  closely  connected  with 
all  our  Easter  thoughts. 

It  is  the  same  this  Sunday  as  it  was  last ;  there  is  still 
the  remembrance  of  our  sins.  But  there  is  the  assurance 
of  the  value  of  the  sacrifice  offered,  and  of  the  perpetual 
care  of  the  Saviour  in  the  perfecting  of  His  intention 
concerning  us. 

It  was  God's  "  only  Son  "  Who  was  made  the  Sacrifice  ; 
that  is  the  "  inestimable  benefit." 

He,  the  Very  Son  of  God,  it  was,  "  Who  His  own  Self 
bare  our  sins  in  His  own  Body  on  the  Tree."  It  is  "  by 
His  stripes  we  are  healed."  He  "lay  down  His  Life  for 
the  sheep." 

The  more  we  dwell  upon  the  value  of  the  Sacrifice  as 
manifested  in  the  Person  of  the  Victim,  the  more  assured 
do  we  become  of  the  consequent  efficacy  of  that  pardon 
which  He  has  obtained  for  and  bestowed  upon  us. 

What  must  our  sins  be  to  demand  such  a  sacrifice? 
What  must  Love  be  to  provide  such  a  Victim  ?  How  mar- 
vellous in  cleansing,  healing  power  must  be  the  Stripes  of 
that  Sinless  Sufferer ! 


132         preparation  for  Communion 

But  the  purpose  of  the  Good  Shepherd  is  to  be  found  in 
our  redeemed  life.  He  rose  "for  our  justification,"  that 
we  might  serve  God  "in  pureness  of  living  and  truth." 
He  left  us  "  an  example  that  we  should  follow  in  His  steps." 

Pardoned,  we  have  to  live  in  Him  and  for  Him.  Re- 
deemed from  the  power  of  sin,  we  have  to  live  as  sons  of 
God,  ever  following  "the  blessed  steps  of  His  most  holy 
Life,"  in  the  power  of  Divine  grace. 

Henceforth,  being  no  longer  the  slaves  of  sin,  but  followers 
of  the  Good  Shepherd,  we  entrust  our  whole  lives  to  Him, 
"  the  Bishop  "  (the  Overseer)  of  our  souls. 

In  the  way  of  the  Cross  we  may  have  "  for  conscience 
toward  God  to  endure  grief,  suffering  wrongfully." 

We  may  have  to  suffer,  through  injustice,  even  for  our 
well-doing.  We  shall  certainly  have  to  undergo  penance, 
in  one  form  or  another,  for  the  faults  we  have  committed. 

Shall  we  say,  therefore,  that  God  has  forgotten  us,  or 
that  sin  has,  after  all,  not  been  forgiven  ? 

The  Good  Shepherd  is  the  Bishop  of  our  souls.  "  The 
Good  Shepherd  giveth  His  Life  for  the  sheep.  I  know  My 
sheep,  and  am  known  of  Mine." 

His  Life  has  purchased  the  redemption  of  His  sheep,  and 
nothing  can  happen  to  those  whom  He  knows,  apart  from 
His  sovereign  Will. 

The  penances  are  to  purify  the  life ;  the  crosses  and  the 
trials  are  but  to  work  out  in  us  a  likeness  to  Himself,  to 
be  for  us  opportunities  of  "endeavouring  ourselves"  to 
follow  in  His  blessed  steps. 

"The  hireling  seeth  the  wolf  coming,  and  leaveth  the 
sheep,  and  fleeth."  The  opposite  is  true  of  the  Good 
Shepherd.  Caring  for,  knowing,  watching  over  His  sheep, 
He  seeth  the  wolf  coming,  draws  nearer  to  the  tempted  in 


Second  Sun&ap  after  faster         133 

the  hour  of  danger,  places  Himself  between  them  and  the 
enemy  of  their  souls  : 

"  He  shall  feed  His  flock  like  a  Shepherd  :  He  shall 
gather  the  lambs  with  His  Arm,  and  carry  them  in 
His  Bosom." 

The  Psalms  are  full  of  the  same  thought.  "  The  Lord 
is  my  Shepherd"  (Ps.  xxiii.  i).  "Hear,  O  Thou  Shepherd 
of  Israel." 

Christ  appropriated  to  Himself  this,  to  us,  His  dearest 
Title.  St.  Peter  uses  it  in  to-day's  Epistle,  and  later 
his  anticipation  of  his  Master's  Second  Coming  finds 
expression  in  the  words,  "  When  the  Chief  Shepherd  shall 
appear." 


We  have  the  fulfilment  in  the  Blessed  Sacrament. 

"Ye  were  as  sheep  going  astray,  but  are  now 
returned  to  the  Shepherd  and  Bishop  of  your 
souls." 

We  make  the  acknowledgment  of  our  wanderings  and  of 
our  wish  to  return  each  time  we  draw  near  to  the  sacred 
Presence  of  the  Good  Shepherd. 

We  have  wandered,  but  His  care  has  never  left  us. 
Through  His  grace  seeking  us  we  have  come  back  once 
again  to  Him  Whose  love  never  changes,  Who  never  fails 
and  never  forgets. 

It  seems  impossible  that  we  should  ever  be  unmindful  of 
His  Sacrifice,  or  of  the  reason  of  that  Sacrifice.  The  Altar 
is  the  perpetual  witness  that  the  Good  Shepherd  laid  down 
His  Life  for  the  sheep. 

In  the  Eucharist  we  plead  His  "  full  perfect  and  suffi- 
cient sacrifice,  oblation,  and  satisfaction  for  the  sins  of  the 
whole  world." 


{preparation  for  Communion 


Faith  draws  near  and  beholds  the  Good  Shepherd  giving 
His  Life  for  the  sheep. 

In  the  Eucharist  we  behold  the  Divine  example  ;  all  the 
beauties  of  His  All-perfect  Life  are  there.  There  are  sub- 
mission to  the  Father's  Will,  the  surrender  of  self,  love  for 
His  brethren  perfected.  There  are  humility,  long-suffering, 
patience,  meekness. 

He  knows  the  life  of  each  who  draws  near  to  Him,  their 
shortcomings  and  their  failures.  He  has  for  each  the 
grace  which  He  sees  they  need.  "Therefore  can  I  lack 
nothing." 

"The  sheep  hear  His  Voice."  The  world-voices  must 
be  hushed,  the  soul  must  be  cleansed,  the  self  must  be 
silent,  if  we  would  hear  the  Voice  of  the  Good  Shepherd  in 
our  Communions. 

He  speaks,  and  who  shall  tell  of  the  utterances  of  His 
love  to  the  faithful,  humble,  waiting  soul  which  He  has  fed 
with  the  Heavenly  Food  ?  "  Lovest  thou  Me  ?  Follow  me." 

In  Preparation  say  — 
Ps.  xxiii. 

In  Communion  — 

"  My  sheep  hear  My  Voice  :  and  I  give  unto  them 
eternal  life." 

In  Thanksgiving  — 

"They  shall  never  perish,   neither  shall  any   man 
pluck  them  out  of  My  Hand." 


Third  Sunday  after  Easter 

The  Collect. — Almighty  God,  Who  shewest  to  them  that 
be  in  error  the  light  of  Thy  truth,  to  the  intent  that  they 
may  return  into  the  way  of  righteousness ;  Grant  unto  all 
them  that  are  admitted  into  the  fellowship  of  Christ's 
Religion,  that  they  may  eschew  those  things  that  are  con- 
trary to  their  profession  and  follow  all  such  things  as  are 
agreeable  to  the  same;  through  our  Lord  Jesus  Christ. 
Amen. 

The  Epistle.— \  St.  Peter  ii.  n.  The  Gospel.— St.  John 
xvi.  1 6. 


The  connection  between  the  Collect  and  Epistle  is  at 
once  apparent :  the  "  things  contrary  to  "  the  Christian  pro- 
fession and  the  things  "  agreeable  to  the  same "  being 
plainly  those  concerning  which  St  Peter  writes  to  the 
members  of  the  Holy  Church. 

The  connection  of  the  Gospel  is  not  so  apparent  The 
Gospels  for  this  and  the  two  following  Sundays  are  all  taken 
from  St.  John,  chapter  xvi.,  and  form  a  portion  of  our 
Lord's  last  words  to  His  disciples  before  the  Passion. 

In  love  He  is  preparing  them  for  the  future ;  not  merely 
the  future  of  His  coming  death,  but  of  His  subsequent 
return  to  His  Father — 

"  A  little  while  and  ye  shall  not  see  Me ;  and  again,  a 
little  while  and  ye  shall  see  Me ;  because  I  go  to  the 
Father." 

135 


136         preparation  for  Communion 

No  wonder  that  the  minds  of  the  disciples  were  troubled. 
Their  Master  was  their  All,  and  to  be  separated  from  Him, 
even  for  "a  little  while,"  filled  their  hearts  with  dread. 

We  are  inclined  to  think  how  dull  must  have  been  their 
comprehension  after  all  the  teaching  of  the  Son  of  God 
Himself,  not  to  understand  His  meaning. 

Note  the  long-suffering  and  the  tenderness  of  Christ's 
dealings  with  his  followers. 

"Ye  shall  be  sorrowful" — He  prepares  them  for  sorrow 
and  strengthens  them  to  meet  it — "  but  your  sorrow  shall 
be  turned  into  joy." 

And  he  tells  them  the  cause  of  their  joy — "I  will  see 
you  again,  and  your  heart  shall  rejoice,  and  your  joy  no 
man  taketh  from  you." 

When  their  eyes  have  been  opened  and  their  faith  estab- 
lished in  the  truth  of  His  Resurrection  Life,  then  their 
hearts  would  rejoice. 

Their  joy  no  man  could  then  take  from  them,  for  their 
faith  will  have  been  established  in  a  Life  which  has  triumphed 
over  the  world  and  the  power  of  the  grave. 

"This  same  Jesus,"  Whom  they  had  seen  die  on  Calvary, 
"had  shewed  Himself  alive  after  His  Passion,  by  many 
infallible  proofs." 

"  This  same  Jesus,"  they  were  to  be  taught  by  the  voices 
of  angels,  "  shall  so  come  in  like  manner  as  ye  have  seen 
Him  go  into  heaven." 

And  then,  in  fulfilment  of  their  Master's  words,  "your 
heart  shall  rejoice,"  we  read,  "they  worshipped  Him,  and 
returned  to  Jerusalem  with  great  joy." 

Their  joy  was  founded  on  their  faith.  They  had  been 
enlightened  by  the  Holy  Ghost ;  they  could  worship  His 
Divine  Being,  and  so,  even  when  He  had  left  them  to  go 


Ubirfc  Sunfca^  after  Easter          137 

to  the  Father,  their  hearts  could  rejoice,  and  that  joy  no 
man  could  take  from  them. 

And  so  it  is  that  on  the  three  last  Sundays  after  Easter 
the  Church  seems  leading  us  gradually  onward  to  the 
thought  of  the  coming  Ascension  of  our  Lord,  preparing 
us,  as  He  prepared  His  disciples,  for  that  consummation  of 
His  triumph. 

The  disciples  were  plainly  in  error :  they  had  not  grasped 
the  truth  of  their  Master's  teaching ;  they  needed  the  light 
of  the  Holy  Spirit  to  illumine  their  intelligence. 

So  in  the  Collect  we  pray — 

"  Almighty  God,  who  shewest  to  them  that  be  in 
error  the  light  of  Thy  truth,  to  the  intent  that  they 
may  return  into  the  way  of  righteousness." 

There  is  but  one  "way  of  righteousness";  it  is  marked 
by  "  the  blessed  steps  "  of  "  the  Lord  our  Righteousness." 

We  are  in  error  when  we  wander  from  that  way.  We 
need  the  light  of  the  Holy  Spirit  to  show  us  our  wandering, 
and  where  to  plant  our  feet. 

"Pureness  of  living  and  truth"  we  said  on  the  first 
Sunday  after  Easter:  "the  light  of  Thy  truth"  we  say 
to-day. 

A  right  faith  in  God's  revealed  truth  is  the  foundation 
of  a  life  of  following  the  blessed  steps  of  the  pure  and  holy 
Jesus. 

There  must  be  faith  in  the  truth  of  the  Incarnation,  the 
Resurrection,  the  Ascension,  before  we  can  say,  "  the  love 
of  Christ  constraineth  us"  to  take  Him  as  the  guiding 
principle  of  our  lives. 

"  Grant  with  all  them  that  are  admitted  into  the  fellow- 
ship of  Christ's  religion,"  i.e.  the  Church,  the  household 
of  God. 


preparation  for  Communion 


"Admitted,"  i.e.  by  Holy  Baptism  in  accordance  with  the 
command  of  Christ  the  Head  of  the  Church.  Faith  in 
Him  involves  obedience  to  His  commands. 

"  That  they  may  eschew  those  things  that  are  contrary 
to  their  profession  and  follow  all  such  things  as  are 
agreeable  to  the  same." 

Being  "dead  indeed  unto  sin,"  we  are  pledged  to  utterly 
give  up  the  things  which  we  know  to  be  likely  to  lead  us 
to  sin. 

They  are  contrary  to  our  profession,  "  which  is  to  follow 
the  example  of  our  Saviour  Christ,  and  to  be  made  like 
unto  Him." 

Being  "  alive  unto  God  through  Jesus  Christ  our  Lord," 
our  profession  is  "  that  as  He  died  and  rose  again  for  us,  so 
should  we  who  are  baptized  die  from  sin  and  rise  again 
unto  righteousness,  .  .  .  daily  proceeding  in  all  virtue  and 
godliness  of  living." 

That  is  the  profession,  that  is  the  life  of  the  members  of 
the  Risen  Christ  to  which  we  are  called. 

St.  Peter  is  writing  in  the  Epistle  to  those  who  had  been 
"admitted  into  the  fellowship  of  Christ's  religion,"  and  he 
tells  them  what  to  avoid,  and  what  to  seek  to  attain,  that 
God  may  be  glorified  in  them. 

He  speaks  of  them  as  "  strangers  and  pilgrims,"  a  phrase 
full  of  beauty  and  of  teaching. 

Earth  is  not  their  home  ;  the  true  home  of  God's  sons 
is  with  their  Father  in  heaven.  They  are  here  but  for  a 
time,  and,  as  citizens  of  a  better  land,  are  not  to  allow 
themselves  to  be  entangled  in  and  contaminated  by  their 
association  with  the  world. 

They  are  pilgrims,  seeking  the  better  land  which  is  their 


Sunfcas  after  Easter          139 

home ;  animated  by  motives  of  which  the  children  of  earth 
are  ignorant ;  ever  advancing  upward  and  onward ;  bearing 
the  Cross  as  the  token  of  their  profession,  and  following 
the  steps  of  the  pilgrims'  Lord. 

In  their  pilgrimage  they  are  exposed  to  danger  and 
assaults.  The  world,  the  flesh,  and  the  devil  lie  in  wait  to 
hinder  and  destroy. 

"I  beseech  you  abstain  from  fleshly  lusts  which  war 
against  the  soul."  The  dangers  of  the  Christian  pilgrim 
are  spiritual.  The  powers  of  evil  are  heaped  against  him. 

His  life,  his  "conversation,"  is  to  be  the  visible  and  con- 
vincing sign  of  his  allegiance — his  fellowship  is  to  be  in 
heaven  as  he  walks  on  earth  in  "  the  way  of  righteousness." 
"  Let  your  light  so  shine  before  men,  that  they  may 
see  your  good  works,  and  glorify  your  Father  which  is 
in  heaven." 

In  the  world,  yet  not  of  the  world,  the  pilgrims  of  Christ 
are  to  fulfil  their  duties  as  citizens  from  a  sense  of  respon- 
sibility towards  God.  "Submit  yourselves  to  every  ordi- 
nance of  man.  for  the  Lord's  sake" 

The  Will  of  God  is  to  be  their  rule  and  their  supreme 
law.  They  have  been  made  free  from  the  bondage  of  sin 
and  death ;  but  are  to  use  their  liberty  aright,  not  "  for  a 
cloke  of  maliciousness,  but  as  the  servants  of  God." 

To  be  the  servant  of  God  now  is  the  pilgrim's  dignity. 
Hereafter,  when  the  pilgrimage  is  over,  the  reward  shall 
be,  "  His  servants  shall  serve  Him." 

"  Strangers  and  pilgrims,"  weary  oft-times  by  reason  of 
the  difficulties  and  trials  of  the  journey,  finding  no  rest  in 
the  world  through  which  we  pass,  we  come  to  the  sacred 
Presence  of  our  Master. 


140         preparation  for  Communion 

"  I  am  the  Way,  the  Truth,  and  the  Life."  He  shows  to 
the  wanderer  the  light  of  His  truth,  and  reveals  to  Him 
the  way  of  righteousness. 

He  imparts,  through  union  with  Himself,  new  powers 
of  life  wherewith  to  persevere  in  the  path  of  duty,  where- 
with to  press  onward  towards  the  Father's  home. 

"  It  is  good  for  us  to  be  here,"  we  say  with  St.  Peter  on 
the  Mount.  True,  but  the  life  has  to  be  lived,  the  duties 
done,  the  battle  fought.  This  is  not  your  home. 

"  Ye  now  therefore  have  sorrow  " — the  trials  of  your 
pilgrimage,  the  broken  prayers,  the  occasional  opportunities 
of  approach  to  His  Presence. 

"  But  I  will  see  you  again,  and  your  heart  shall  re- 
joice." In  each  Communion  He  does  "see  us  again," 
and  our  heart  should  be  filled  with  the  joy  of  union. 
Peace,  strength,  safety  are  ours  then ;  faith  is  increased, 
hope  strengthened,  love  deepened  as  we  kneel  in  His 
Presence. 

But  each  Communion  is  only  the  preparation  for  the 
eternal  joy  of  His  Presence.  Then  shall  we  see  Him  and 
know  Him  as  He  is. 

"  In  Thy  Presence  is  the  fulness  of  joy :  and  at 
Thy  Right  Hand  there  is  pleasure  for  evermore." 


(i.)  Offer  your  penitence  for  all  words  and  deeds  con- 
trary to  your  profession  as  the  pilgrim  of  Christ. 

(ii)  Pray  for  grace  to  bear  the  banner  of  the  Cross 
bravely  in  your  contest  with  the  world,  the 
flesh, and  the  devil,  the  enemies  "which  war 
against  the  soul." 


Ublrfc  Sun&as  after  Easter 


(iii.)  Pray  for  increased  purity  of  soul  and  for  joy, 
the  consequence  of  spiritual  illumination,  in 
your  Communions. 

So  shall  you  be  preparing  for  the  fulfilment  of  your 
Master's  promise  — 

"  I  will  see  you  again,  and  your  joy  shall  be  full." 
"  A  little  while,"  is  the  aspiration  of  the  humble,  faith- 
ful, loving  follower  of  Jesus. 

"My  soul  is  athirst  for  God,  yea,  even  for  the 
living  God  :  when  shall  I  come  to  appear  before 
the  Presence  of  God." 


Fourth  Sunday  after  Easter 

The  Collect. — O  Almighty  God,  Who  alone  canst  order 
the  unruly  wills  and  affections  of  sinful  men  ;  Grant  unto 
Thy  people,  that  they  may  love  the  thing  which  Thou 
commandest,  and  desire  that  which  Thou  dost  promise ; 
that  so,  among  the  sundry  and  manifold  changes  of  the 
world,  our  hearts  may  surely  there  be  fixed,  where  true  joys 
are  to  be  found  ;  through  Jesus  Christ  our  Lord.  Amen. 

The  Epistle.— §\..  James  i.  17.  The  Gospel.— St.  John 
xvi.  5. 


"  Strangers  and  pilgrims  "  was  the  description  given  in 
last  Sunday's  Epistle  of  those  "  admitted  into  the  fellow- 
ship of  Christ's  religion." 

"  I  will  see  you  again,  and  your  heart  shall  rejoice,  and 
your  joy  no  man  taketh  from  you,"  were  the  concluding 
words  of  the  Holy  Gospel. 

"  That  among  the  sundry  and  manifold  changes  of  the 
world,"  through  which  as  strangers  and  pilgrims  we  pass, 
"  our  hearts  may  surely  there  be  fixed  where  true  joys  are 
to  be  found."  Such  is  one  of  the  petitions  in  the  Collect 
for  to-day. 

Instability  is  what,  alas,  we  all  have  to  confess,  and 
which  is  so  often  the  bane  of  our  spiritual  life. 

"Ye  did  run  well."  Yes,  for  a  time;  just  when  the 
penitence  of  Holy  Week,  our  Confession,  our  Easter  Com- 
munion were  fresh  in  our  memories,  then  for  a  time  we 

142 


jfourtb  Sunfcas  after  Easter         143 

seemed  following  the  Blessed  Steps  with  a  certain  fixity  of 
purpose. 

But  we  so  soon  flag  :  our  eyes  are  attracted  by  the 
sights  of  the  world  which  surround  us ;  we  seek  pleasure 
in  the  things  of  time  ;  we  lose  sight  of  the  Divine  Presence. 

We  change  so  quickly,  and  we  are  disappointed  with 
ourselves  as  we  become  conscious  of  the  change. 

Circumstances  change,  people  change  towards  us,  and 
we  change  in  our  attitude  and  relation  to  them.  There  is 
no  rest,  no  certainty,  no  stability. 

"  Every  good  gift  and  every  perfect  gift  is  from  above, 
and  cometh  down  from  the  Father  of  lights,  with 
Whom  is  no  variableness,  neither  shadow  of  turning." 

How  marvellous  are  the  words  !  What  a  calm,  still  sense 
of  peace  and  rest  they  bring  with  them  !  We  pass  from 
the  rush  and  turmoil  and  changefulness  of  the  world  into 
the  everlasting  stillness  of  the  Presence  of  God  Himself. 

"  No  variableness,  neither  shadow  of  turning  !  "  Think 
of  the  sense  of  rest  under  the  shadow  of  the  unchanging 
power  of  our  Father  which  the  words  convey. 

And  from  Him,  the  Unchanged  and  the  Unchanging 
Father,  come  "  every  good  gift  and  every  perfect  gift." 
All  that  He  gives  is  good,  and  all  is  perfect  because  it 
comes  from  Him. 

From  these  thoughts  spring  the  opening  words  of  the 
Collect— 

"O   Almighty   God,   Who   alone   canst   order  the 
unruly  wills  and  affections  of  sinful  men." 
Mark  the  contrast  between  the  sons  of  God,  weakened 
by  sin,  and  their  Father. 

His  Will  changes  not.     "  This  is  the  Will  of  God  even 


M4         preparation  for  Communion 

your  sanctification  " ;  "  of  His  own  will  begat  He  us  with 
the  Word  of  truth." 

His  love  for  His  children  changes  not.  It  seems  im- 
possible to  be  true.  We  try  His  love  so  severely  ;  we  sin, 
we  forget,  we  wander,  and  we  neglect.  But  still  He  loves. 

And  we; — our  wills  are  never  constant.  We  say  they 
are  strong,  and  we  find  them  weak.  We  put  the  reins  of 
our  wills  into  other  hands,  "  fulfilling  the  desires  (the  wills, 
margin)  of  the  flesh  and  of  the  mind." 

Our  affections  are  indeed  "unruly,"  because  unruled. 
We  exercise  so  little  restraint  upon  them;  we  are  fickle, 
emotional,  even  in  our  service  of  God.  We  welcome  the 
Risen  Lord  at  Easter ;  we  are  cold  and  unloving  before  a 
month  has  passed. 

And  this  instability  of  will  and  affection,  this  unruliness, 
is  the  consequence  of  sin.  Man  lost  his  power  of  self- 
control  through  the  Fall,  and  the  poison  of  sin  lingers  in 
and  pollutes  his  nature. 

"  O   Almighty   God,   Who   alone   canst   order  the 
unruly  wills  and  affections  of  sinful  men." 

Note  the  reliance  upon  the  power  of  God  which  the 
words  express.  God  can  "order"  even  our  wills  and 
affections,  concerning  the  rule  of  which  we  so  often 
despair. 

That  God  is  willing  to  order  them  we  know,  for  the 
power  of  ruling  them  is  one  of  the  good  and  perfect  gifts 
which  come  down  from  Him,  the  Fount  of  love  and 
peace. 

Relying  then  upon  the  powers  and  willingness  of  the 
Unchanging  Father,  we  say,  "  Grant  unto  Thy  people  that 
they  may  love  the  thing  which  Thou  commandest,  and 
desire  that  which  Thou  dost  promise." 


ffourtb  Sunfcap  after  Easter         145 

We  are  amazed  by  the  seeming  impossibility  of  the 
prayer  which  the  Church  bids  us  use. 

"Do  the  thing  which  Thou  commandest,"  is  what  we 
should  have  said ;  and  even  that,  when  the  command 
proved  hard  and  involved  the  contradiction  of  our  will, 
would  have  required  both  grace  and  effort. 

But  to  "love  the  thing  which  Thou  commandest."  It 
seems  beyond  our  power,  beyond  our  grasp  altogether. 

And  yet,  "  My  meat  is  to  do  the  Will  of  Him  that  sent 
Me."  "What  shall  I  say?  Father,  save  me  from  this 
hour?  Father,  glorify  Thy  Name." 

"Every  good  gift  cometh  down  from  the  Father  of 
Lights,"  even  the  grace  wherewith  to  manifest  the  spirit 
of  the  Crucified  Master  and  to  accomplish  the  impos- 
sible. 

If  through  the  power  of  God's  grace  we  are  enabled  to 
love  the  thing  which  He  commands,  and  to  desire  that 
which  He  promises,  then  our  hearts  will  "  surely  there  be 
fixed,  where  true  joys  are  to  be  found,"  in  spite  of  the 
changefulness  of  this  present  world. 

The  Epistle  tells  us  more  of  the  love  of  the  Unchanging 
"  Father  of  Lights,"  in  His  original  adoption  of  us  into  His 
household  through  the  Incarnation  of  His  Son  : 

"Of  His  own  Will  begat  He  us  with  the  Word  of 
Truth,  that  we  should  be  a  kind  of  first-fruits  of  His 
creatures." 

God  waited  not  that  man  should  seek  admission — "Of 
His  Will  begat  He  us." 

And  as  a  consequence  of  our  position  as  sons  of  God 
we  are  to  "eschew  those  things  that  are  contrary  to  our 
profession." 

K 


146         preparation  for  Communion 

"Let  every  man  be  swift  to  hear,  slow  to  speak, 
and  slow  to  wrath  ;  for  the  wrath  of  man  worketh  not 
the  righteousness  of  God." 

How  Sunday  after  Sunday  the  Epistle  provides  us  with 
subject-matter  for  self-examination.  Our  "unruly  wills 
and  affections  "  so  often  lead  us  to  be  slow  to  hear,  quick 
in  speech,  unrestrained  in  temper. 

"  Seek  ye  first  the  Kingdom  of  God  and  His  righteous- 
ness." This  is  "the  thing  which"  Christ  "commanded." 

"  Lay  apart  all  filthiness  and  superfluity  of  naughti- 
ness, and  receive  with  meekness  the  engrafted  Word, 
which  is  able  to  save  your  souls." 

Twice  in  these  few  verses  St.  James  uses  the  expression 
"the  Word." 

"  The  Word  was  made  Flesh,  and  dwelt  among  us," 
full  of  grace  and  truth." 

Through  union  with  Him  we  receive  of  the  fulness  of 
His  grace,  and  are  thereby  enabled  to  love  the  thing  which 
God  commands,  and  are  strengthened  in  stability  to  the 
saving  of  our  souls. 

The  Gospel  leads  us  on  to  thoughts  of  the  approaching 
Ascension,  and  of  the  "perfect  gift"  from  above  which  the 
Ascended  Lord  was  to  shed  forth  upon  His  Church. 

The  eyes  of  His  disciples  have  to  be  enlightened  that  they 
may  see  the  need  of  their  present  trial.  "  It  is  expedient 
for  you  that  I  go  away." 

How  impossible  it  must  have  appeared  to  them  !     They 
had  to  learn  to  "  love  the  thing  "  which  God  commanded 
The  marvels  of  the  "perfect  gift;>  are  explained  to  them — 
(i.)    He  is  the  Comforter — the  Paraclete. 
(ii.)  He  is  to  reprove  the  world  of  sin,  of  righteous- 
ness, and  of  judgment. 


jfourtb  Sun&a$  after  Easter         147 

(iii.)  He  is  to  guide  them  into  all  truth, 
(iv.)  He  will  show  them  things  to  come, 
(v.)    "He  shall  glorify  Me;  for  He  shall  receive  of 
Mine,  and  shall  shew  it  unto  you." 

Think  what  the  promise  of  such  a  gift  meant  to  them  in 
the  prospect  of  His  departure.  An  ever-present  gift  of 
guidance,  illumination :  the  Presence  of  One  Who  would 
take  of  the  things  of  Christ  Himself  and  show  them  with  a 
fulness  of  light  to  His  followers. 

Note,  too,  the  tenderness  of  the  Saviour's  words.  He 
knows  that  sorrow  has  filled  their  hearts,  and  He  comforts 
them  with  the  promise  of  an  abiding  Comforter. 

"I  have  many  things  to  say  unto  you,  but  ye  cannot 
bear  them  now."  Gradually,  as  they  are  able  to  bear  it,  the 
Spirit  of  truth  shall  lead  them  into  all  truth. 

And  what  He  will  reveal  to  them,  the  gifts  that  He  will 
give  them  are,  after  all,  the  gifts  of  their  Master  Himself. 

True,  every  good  gift  cometh  down  from  the  Father,  but 
"  all  that  the  Father  hath  are  Mine :  therefore  said  I,  that 
He  shall  take  of  Mine,  and  shall  shew  it  unto  you." 

How  gently  Christ  leads  His  Apostles  to  "desire  that 
which  Thou  dost  promise." 


And  so  we  come  to  the  Altar  to  receive  the  "perfect 
gift,"  even  the  Body  and  Blood  of  God's  dear  Son. 

There  is  "  no  variableness  nor  shadow  of  turning."  Year 
by  year,  week  by  week,  day  by  day,  wherever  there  is  an 
altar  and  a  priest,  we  find  the  same  Presence,  the  same 
tender  Love,  the  same  precious  gifts. 

Among  all  the  changes  of  this  changing  world  the  Love 
of  Jesus  in  the  Eucharist  abides  unchanged.  His  Love  is 


148         preparation  tor  Communion 

fixed  upon  us.     "  Father,"  He  says,  "  I  will  that  they  also 
whom  Thou  hast  given  Me,  be  with  Me  where  I  am." 

There,  in  union  with  Him,  "  true  joys  are  to  be  found." 
There  we  hear  His  Voice  promising  us  that  which  our 
souls  most  need. 

"  I  will  not  leave  you  comfortless :  I  will  come  to 
you." 

"He  shall  bring  all  things  to  your  remembrance, 
whatsoever  I  have  said  unto  you." 

We  own,  and  we  fear  our  own  instability.  In  the 
Presence  of  our  Master's  unchanged  love,  in  Communion 
with  Him,  in  the  assurance  of  the  indwelling  presence  of 
the  Comforter,  we  find  courage,  hope,  and  stability. 

Cherish  the  abiding  Presence  of  God  the  Holy  Spirit 
within  your  soul : 

(i.)  That  you  may  obtain  strength  of  will  and  purity 
of  affection. 

(ii.)  That,  by  His  leading,  you  may  grow  in  realisation 
of  the  constancy  and  tenderness  of  the  love  of 
Christ  for  you. 

(iii.)  That,  through  His  illuminating  and  purifying 
power,  you  may  become  capable  of  receiving 
more  and  more  of  the  fulness  of  the  gifts  of 
Christ  your  Lord. 


Fifth  Sunday  after  Easter 

The  Collect. — O  Lord,  from  Whom  all  good  things  do 
come ;  Grant  to  us  Thy  humble  servants,  that  by  Thy  holy 
inspiration  we  may  think  those  things  that  be  good,  and 
by  Thy  merciful  guiding  may  perform  the  same ;  through 
our  Lord  Jesus  Christ.  Amen. 

The  Epistle. — St.  James  i.  22.  The  Gospel. — St.  John 
xvi.  23. 


"  Every  good  gift,  and  every  perfect  gift  is  from  above, 
and  cometh  down  from  the  Father  of  lights,"  we  read  in 
last  Sunday's  Epistle. 

"  O  Lord,  from  Whom  all  good  things  do  come,"  is  the 
continuation  in  the  Collect  for  to-day. 

Last  Sunday  our  Master  told  us  of  the  gift  of  the  Holy 
Spirit  which  He  would,  after  His  Ascension,  pour  out  upon 
His  Church.  Therefore  to-day  we  pray  : 

"  Grant  to  us  Thy  humble  servants,  that  by  Thy  holy 
inspiration  we  may  think  those  things  that  be  good, 
and  by  Thy  merciful  guidance  may  perform  the 
same." 

The  power  of  thought  is  full  of  mystery,  and  almost 
boundless  in  the  extent  of  its  influence.  It  is  the  very 
fountain  of  our  life,  from  which  flows  the  evil  or  the  good 
which  are  our  outward  characteristics. 

If  the  source  be  pure,  the  life  will  be  pure ;  if  the  source 

be  contaminated,  the  life  will  be  evil. 

149 


preparation  for  Communion 


Every  deed  is  a  thought  in  action  —  "Out  of  the  heart 
proceed  evil  thoughts,"  and  then  follows  the  category  of 
evil  actions. 

"  Keep  thy  heart  with  all  diligence,  for  out  of  it  are 
the  sources  of  life  "  (Prov.  iv.  23). 

And  to  this  citadel  of  man's  life  God,  the  Holy  Spirit, 
has  access.  It  is  through  His  influential  movement  there 
that  He  "  orders  the  unruly  wills  and  affections." 

He,  "  the  Spirit  of  truth,"  Whose  mission  it  is  to  guide 
us  into  truth  and  to  show  unto  us  the  things  of  Christ,  is 
ever  breathing  upon  our  faculty  of  thought,  hoping  that  we 
may  welcome  His  visitations  and  "  think  those  things  that 
be  good." 

Contemplate  yourself  as  thus  the  object  of  the  per- 
petual thought  and  the  perpetual  work  of  God  the  Holy 
Ghost. 

With  Him,  as  One  with  the  Father  and  the  Son,  there  is 
"no  variableness,  neither  shadow  of  turning."  His  love, 
His  work,  neither  changes  nor  grows  weary. 

Contrast  with  this  the  individual,  unceasing  interest  of 
God  the  Holy  Ghost  in  us,  our  neglect,  our  abuse  of  the 
power  of  thought. 

It  is  God-given  :  given  us  to  be  used  for  His  honour  and 
glory  ;  given  us  to  find  its  full  satisfaction  only  in  Him  the 
Giver. 

And  we  use  this  gift  of  God  —  for  what  ?  For  self  —  how 
much  of  our  time  is  spent  in  thought  of  self?  For  the 
world  —  how  much  of  our  time  is  spent  on  the  things  of 
earth  ?  For  sin  —  how  many  of  our  secret  thoughts  should 
we  like  even  our  neighbours  to  know  ? 

But  how  often  do  we  exercise  the  faculty  of  thought  on 
God  the  Giver  ?  How  much  do  we  train  our  thought-power 


jfiftb  Sunfcas  after  Baster          151 

in  meditation  upon  the  things  of  God,  in  prayer,  praise, 
thanksgiving  ? 

"  Make  me  a  clean  heart,  O  God :   and  take  not 
Thy  Holy  Spirit  from  me." 

"  Grant  that  by  Thy  holy  inspiration  we  may  think 
those  things  that  be  good." 

There  must  be  the  "  clean  heart,"  or  God  the  Holy 
Ghost  will  be  unable  to  find  a  dwelling-place  and  to  speak 
to  us  of  the  things  which  belong  unto  our  peace.  If  the 
heart  be  not  clean,  we  "  grieve  "  the  Holy  Ghost. 


But  the  Collect  goes  further :  we  are  not  merely  to  think, 
but  to  do,  those  things  that  be  good. 

By  ourselves  it  is  impossible ;  but  we  are  taught  to  pray 
that  by  the  merciful  guiding  of  God,  through  the  power  of 
the  Holy  Ghost,  we  may  perform  the  good  deeds  which  are 
the  result  of  the  good  thoughts  which  He  has  inspired. 

What  visions  are  continually  opening  out  before  us  of 
the  love,  the  care,  the  goodness  of  God,  the  Eternal 
Trinity,  in  His  desire  for  the  salvation  of  our  souls. 


The  Epistle  deals  with  practical  religion.  We  are  to  be 
"  doers  of  the  Word,  and  not  hearers  only." 

The  exhortation  is  founded  on  the  Apostle's  knowledge 
of  the  work  of  God  the  Holy  Ghost. 

Emotional  religion,  and  hearing  without  doing,  are  but 
self-deceit.  The  practice  of  religion  in  ordinary  things  is 
the  test  of  its  reality  : 

"  If  any  man  among  you  seem  to  be  religious,  and 
bridleth  not  his  tongue,  but  deceiveth  his  own  heart, 
this  man's  religion  is  vain." 


152         preparation  for  Communion 

And  then  follows  the  Apostle's  definition  of  "  pure  re- 
ligion." Devotion  to  the  Master,  Who  has  redeemed  us 
by  His  Blood,  shows  itself  in  devotion  to  His  brethren : 

"  Pure  religion,  and  undefiled  before  God  and  the 
Father  is  this,  to  visit  the  fatherless  and  widows  in 
their  affliction." 

"  In  all  their  affliction  He  was  afflicted." 
"  Inasmuch  as  ye  have  done  it  unto  one  of  the  least 
of  these  My  brethren,  ye  have  done  it  unto  Me." 
"  And  to  keep  himself  unspotted  from  the  world."     How 
exacting  is  the  religion  of  Jesus  Christ !     It  demands  of  us 
impossibilities,  for  who  can  live  in  the  world  and  yet  "  keep 
himself  unspotted  from  the  world  "  ? 

True,  it  is  impossible  if  we  forget  that  we  are  the 
children  of  our  Father. 

God  sent  His  Son  into  the  world  to  achieve  impossi- 
bilities. He  sends  us  into  the  world ;  but  He  sends  us  as 
members  of  that  Son,  inspired  by  the  Holy  Spirit,  equipped 
with  "  the  armour  of  righteousness  on  the  right  hand  and 
on  the  left." 

"  With  God  all  things  are  possible." 
"  I    can    do    all    things    through    Christ    which 
strengtheneth  me." 

It  is  the  thought  of  the  Fatherhood  of  God  which  per- 
meates all  our  Lord's  last  discourses  with  His  Apostles. 

The  Passion  is  at  hand,  but  the  Face  of  His  Father 
shines  through  the  gloom  of  the  Valley  of  the  Shadow  of 
Death,  and  looking  onward  to  His  return  to  that  Father, 
His  Name  is  ever  on  His  lips. 

"  In  My  Father's  house  are  many  mansions ;  I  go  to 
prepare  a  place  for  you." 

Seven  times  in  the  Gospel  for  this  Sunday  does  the  word 
occur. 


ffiftb  SunfcaE  after  Easter          153 


"I  came  forth  from  the  Father  and  am  come  unto  the 

world  :  again,  I  leave  the  world,  and  go  to  the  Father." 

The  Comforter  Whom  He  will  send  unto  them  from  the 

Father,   shall  by  His  "holy  inspiration"  help  "their  in- 

firmities ;  for  we  know  not  what  we  should  pray  for  as  we 

ought." 

He  gives  them  the  great  charter  of  prayer  : 

"  Whatsoever  ye  shall  ask  the  Father  in  My  Name, 
He  will  give  it  you.  Ask,  and  ye  shall  receive,  that 
your  joy  may  be  full." 

He  shows  His  Apostles  "plainly  of  the  Father."  "The 
Father  Himself  loveth  you." 

We  need  to  hold  the  truth  of  our  Father's  love.  Popular 
theology  distorts  and  perverts  truth.  The  Love  of  God  is  the 
unchanging,  perfect  love  of  Father,  Son,  and  Holy  Ghost. 

The  minds  of  the  Apostles  are  exalted  by  the  revelation  : 
their  emotions  are  roused.  There  is  need  of  the  warning, 
"  Be  ye  doers  of  the  Word,  and  not  hearers  only." 

"Do  ye  now  believe?"  And  then  their  Master  fore- 
tells coming  desertion,  "  Ye  shall  leave  Me  alone." 

But  even  with  the  knowledge  of  His  brethren's  desertion, 
He  is  upheld  by  the  one  thought  —  "  My  Father  is  with  Me." 
Note  the  absolute  forgetfulness  of  self,  even  in  immediate 
anticipation  of  His  Passion. 

"These  things  have  I  spoken  unto  you,  that  in 
Me  ye  might  have  peace." 

"  In  the  world  ye  shall  have  tribulation  ;  but  be  of 
good  cheer,  I  have  overcome  the  world." 
Hence  the  possibility  that  they  should  keep  themselves 
"  unspotted  from  the  world." 

God,  the  Holy  Ghost,  by  His  holy  inspiration,  draws 
us  to  the  Altar  to  the  beloved  Presence  of  our  Lord. 


preparation  for  Communion 


Love  is  there  and  holiness  is  there,  for  Jesus  is  there. 
As  we  prepare  to  approach  the  place  where  His  honour 
dwells,  the  Holy  Spirit  convinces  us  of  sin. 

"  Lord,  I  am  not  worthy,"  must  be  the  utterance  of  our 
hearts  as  we  think  of  our  sins  against  love,  against  holiness, 
against  our  Master. 

We  test  our  religion  —  there  is  so  much  profession,  so 
little  reality. 

We  have  bridled  our  tongues  —  when  ?  Only  when  we 
feared  our  opinions,  if  expressed,  would  be  unpopular  : 
then  we  have  left  Him  alone  ;  we  have  spoken  no  word  in 
His  defence. 

Deeds  of  charity  ;  have  they  been  done  at  all  ?  Money 
has  been  freely  spent  on  self;  but  for  God  and  His 
poor,  what  ? 

"  Unspotted  from  the  world  ;  "  rather,  "  the  garment 
spotted  by  the  flesh."  We  grow  proud  even  of  the  stains 
which  we  have  accumulated.  "  I  do  not  set  up  to  be 
better  than  my  neighbours." 

And  the  Holy  Spirit  in  mercy  brings  to  our  remembrance 
the  words,  the  promises  of  Christ  our  Lord.  He  pleads 
with  us  to  seek  pardon  through  the  Precious  Blood. 

The  Love  of  Christ  constraineth  us  to  draw  near,  and 
we  dare  not  till  we  have  found  shelter  in  His  Sacred 
Wounds. 

We  draw  near  to  the  Holy  Sacrifice.  "  My  Father 
Himself  loveth  you."  The  Father  provides  the  Sacred 
Victim  :  the  true  Isaac  offers  Himself  willingly  ;  the  fire 
of  the  Holy  Spirit  consumes  the  Sacrifice. 

From  the  Altar  we  hear  the  gracious  words  of  invitation 
and  encouragement,  "  Whatsoever  ye  shall  ask  the  Father 
in  My  Name,  He  will  give  it  you." 


ffiftb  Sunfcas  after  Easter          155 

We  offer  our  intentions,  we  present  our  feeble,  broken 
prayers.  He  takes  them  into  His  own  pierced  Hands 
and  presents  them  before  the  Eternal  Father. 

"Every  good  gift  and  every  perfect  gift"  is  vouchsafed 
to  us  there  by  Him  "from  Whom  all  good  things  do 
come." 

We  offer  bread  and  wine :  He  gives  us  His  Body  and 
His  Blood.  We  offer  our  faithless,  loveless  petitions; 
"  He  openeth  His  Hand  and  filleth  all  things  living  with 
plenteousness." 

We  offer  the  feebleness  of  our  thanksgiving ;  He  gives 
to  us  the  grace  of  perseverance. 

He  takes  our  weakness,  and  through  union  with  Him- 
self "endueth  it  with  much  strength." 

Relying  upon  the  promise  of  Christ,  and  the  power  of 
the  Holy  Ghost,  offer  your  prayers  : 

(i.)    That  you  may  know  the  love  of  God  the  Father. 

(ii.)  That  you  may  "  draw  near  with  a  true  heart  in 
full  assurance  of  faith,  having  your  heart 
sprinkled  from  an  evil  conscience." 

(iii.)  That  you  may  "hold  fast  the  profession  of  your 
faith  without  wavering." 


Ascension  Day  and  Sunday  After 

The  Collect  for  Ascension  Day, — Grant,  we  beseech 
Thee,  Almighty  God,  that  like  as  we  do  believe  Thy  only- 
begotten  Son  our  Lord  Jesus  Christ  to  have  ascended 
into  the  heavens ;  so  we  may  also  in  heart  and  mind 
thither  ascend,  and  with  Him  continually  dwell,  Who 
liveth  and  reigneth  with  Thee  and  the  Holy  Ghost,  one 
God,  world  without  end.  Amen. 

For  Sunday  after  Ascension  Day. — O  God  the  King 
of  Glory,  Who  hast  exalted  thine  only  Son  Jesus  Christ 
with  great  triumph  unto  Thy  Kingdom  in  Heaven :  We 
beseech  Thee,  leave  us  not  comfortless ;  but  send  to  us 
Thine  Holy  Ghost  to  comfort  us,  and  exalt  us  unto  the 
same  place  whither  our  Saviour  Christ  is  gone  before,  Who 
liveth  and  reigneth  with  Thee  and  the  Holy  Ghost,  one 
God,  world  without  end.  Amen. 

The  Epistle.— i  St.  Peter  iv.  T.—The  Gospel.—  St.  John 
xv.  26. 


"  I  came  forth  from  the  Father,  and  am  come  into 
the  world :  again,  I  leave  the  world  and  go  to  the 
Father." 

That  one  verse  covers  the  whole  of  the  Incarnate  Life 
here  on  earth;  it  contains  the  whole  sequence  of  the 
mysteries  through  which  the  Church  has  led  us  since 
Advent. 

The  Son  of  God,  "came  forth  from  the  Father,"  "in 

156 


Hscension  Bap  an&  Sunfcas  Bfter     157 

great  humility,"  "born  of  a  pure  Virgin,"  as  we  saw  at 
Christmas. 

He  had  "come  into  the  world,"  and  we  traced  His 
progressive  manifestations. 

He  had  "  come  into  the  world,"  and  we  witnessed  His 
meeting  with  the  world's  temptations,  the  world's  sins,  the 
world's  sorrows. 

We  saw  Him  in  the  last  dread  conflict  with  the  world, 
the  flesh,  and  the  devil. 

"  I  have  glorified  Thee  on  the  earth  :  I  have  finished 
the  work  which  Thou  gavest  Me  to  do." 

And  that  work  finished,  we  saw  Him  commend  His  Soul 
into  His  Father's  Hands,  "that  through  the  grave,  and 
gate  of  death,"  He  might  "pass  to  His  joyful  Resurrec- 
tion." 

Now,  His  mission  being  accomplished,  He  gives  the 
final  proof  of  His  triumph,  and  of  the  truth  of  His  claims 
upon  the  faith  of  His  Apostles.  In  their  presence  He 
"  was  taken  up,"  "  received  up  into  Heaven." 

"  Again,  I  leave  the  world  and  go  to  the  Father." 

"From  the  Father,"  "to  the  Father."  Such  is  the 
description  of  His  own  Life  in  the  world,  given  by  the 
Son  of  God  Himself. 

As  "members  of  Christ,  children  of  God,"  such  is 
the  true  picture  of  our  human  lives.  But  how  seldom 
we  realise  our  heavenly  origin,  the  dignity  of  our  being, 
the  Fatherhood  of  God. 


For  forty  days  Christ  had  tarried  with  His  Apostles — 
(a)  Strengthening  their  faith  in  Himself  and  in  His 
Resurrection,  "  by  many  infallible  proofs." 


158         preparation  for  Communion 

(b)  "  Speaking  to  them  of  the  things  pertaining  to  the 
Kingdom  of  God." 

(f)  Preparing  them  for  the  outpouring  of  the  Holy 
Ghost,  and  for  their  subsequent  life  of  wit- 
ness. 

"Having  loved  His  own,  He  loved  them  to 
the  end." 

By  His  own  inherent  power  He  ascended,  even  as 
previously  He  had  said  of  His  Life,  "  I  have  power  to  lay 
it  down,  and  I  have  power  to  take  it  again." 

And  yet  the  expressions  are  used,  "  He  was  received 
up,"  "  He  was  taken  up,"  "  O  God  the  King  of  Glory, 
Who  hast  exalted  Thine  only  Son  Jesus  Christ  with  great 
triumph  unto  Thy  Kingdom  in  Heaven." 

It  is  but  the  revelation  of  the  truth  which  He  Himself 
had  expressed,  "  I  and  My  Father  are  One." 

We  dwell  upon  the  words  "received  up,"  for  we  think 
of  the  joy  of  Heaven,  and  the  triumph-songs  of  the  angelic 
hosts,  as  they  receive  again  into  the  Father's  Kingdom  the 
Victorious  King  with  the  tokens  of  His  Victory  in  Hands 
and  Feet  and  Side : 

"  Lift  up  your  heads,  O  ye  gates,  and  be  ye  lift  up, 
ye  everlasting  doors :  and  the  King  of  Glory  shall 
come  in." 

We  dwell,  too,  upon  the  thought  of  His  Exaltation  to 
the  Right  Hand  of  God  : 

"Equal  to  the  Father,  as  touching  His  God- 
head :  and  inferior  to  the  Father,  as  touching  His 
Manhood." 

"  He   ascended   into    Heaven,   He  sitteth   on   the 
Right  Hand  of  the  Father,  God  Almighty." 
It  is  "  this  same  Jesus,"  Jesus  of  Bethlehem,  Jesus  of 
Nazareth,  Jesus  of  the  Temptation,  Jesus  of  the  Passion. 


Hscension  2>as  ant>  Sunfcas  after      159 

Jesus  of  the  Resurrection  and  the  great  Forty  Days,  Who 
now  sitteth  at  the  Right  Hand  of  God : 

"This  same  Jesus,  Which  is  taken  up  from  you 
into  Heaven,  shall  so  come,  in  like  manner  as  ye  have 
seen  Him  go  into  Heaven." 

Think  what  the  two  revelations  meant  to  the  Apostles 
and  to  us. 

Jesus,  Whom  they  had  known,  and  Whom  they  had 
loved,  was  exalted  to  God's  Right  Hand,  and  could  say, 
"  All  power  is  given  unto  Me  in  Heaven  and  in  earth." 

He  shall  come  again  with  power  and  great  glory  to  re- 
ceive His  people  unto  Himself  in  the  Kingdom  of  His 
Father. 

As  Christ  was,  so  He  is,  and  so  He  will  be  until  the  end 
of  time. 

"  He  ever  liveth  to  make  intercession  for  us."  "  My 
Father  worketh  hitherto,  and  I  work."  Truly  "the  Lord 
is  mindful  of  His  own." 

Therefore  relying  upon  His  own  word  of  promise,  we 
say  to-day,  "  We  beseech  Thee,  leave  us  not  comfortless ; 
but  send  to  us  Thine  Holy  Ghost." 

He  has  promised  the  "good  and  perfect  gift,"  the  gift 
so  marvellous,  that  it  was  expedient  for  His  Apostles  that 
He  should  leave  them  that  they  might  receive  it. 

We  enter  into  the  wonders  of  the  gift  as  we  conclude 
our  petition,  "  to  comfort  us,  and  exalt  us  unto  the  same 
place  whither  cur  Saviour  Christ  is  gone  before." 

The  Spirit  of  God  is  to  be  the  source  of  our  comfort  in 
this,  the  time  of  our  pilgrimage ;  our  strength  in  duty  and 
in  witness. 

Through   His  inspiration  "we  may  in  heart  and  mind 


160         {preparation  for  Communion 

thither  ascend"  with  Him   now,  and  "with   Him"  even 
now,  "continually  dwell." 

Through  His  power  we  may  hope  hereafter  to  be  exalted 
"  unto  the  same  place  whither  our  Saviour  Christ  is  gone 
before." 


The  Epistle  looks  onward  to  the  Master's  return,  and 
tells  of  the  life  of  duty  consequent  upon  the  reception  of 
the  gift  of  God  the  Holy  Ghost. 

"  The  end  of  all  things  is  at  hand ;  be  ye  therefore 
sober,  and  watch  unto  prayer.  And  above  all  things 
have  fervent  charity  among  yourselves." 

"A  new  commandment  I  give  unto  you,"  their  Lord 
had  said,  "that  ye  love  one  another." 

He  sends  to  them  the  gift  of  the  Holy  Ghost,  the  Spirit 
of  love,  to  enable  them  to  fulfil  His  commandment. 

"  As  every  man  hath  received  the  gift,  even  so  minister 
the  same  one  to  another."  He  who  speaks,  is  to  speak 
as  the  "  oracles  of  God " :  he  who  ministers,  "  as  of  the 
ability  which  God  giveth." 

All  comes  from  the  gift  of  God,  and  all  is  to  be  rendered 
back  to  Him,  that  "God  in  all  things  may  be  glorified 
through  Jesus  Christ." 

Consider  the  purpose  of  the  gifts  of  grace  which  through 
the  Holy  Spirit's  power  we  have  received — God  to  be 
glorified  in  us  through  Jesus  Christ. 

Of  Himself  Christ  could  say,  "  I  have  glorified  Thee 
on  the  earth."  To  us,  His  members,  He  says,  "  Herein 
is  My  Father  glorified,  that  ye  bear  much  fruit." 


The  Gospel  admits  us,  as  it  were,  into  the  mysteries  of 


ascension  2>a$  an&  Sun&as  Hfter      161 

the  Eternal  Godhead,  the  Ever  Blessed  Trinity,  and  tells 

us  of  the  work  and  office  of  the  Holy  Spirit  the  Comforter : 

"  When  the  Comforter  is  come  Whom  I  will  send 

unto  you  from  the  Father,  even  the  Spirit  of  Truth. 

which  proceedeth  from  the  Father." 

"/will  send  from  the  Father;"  "the  Spirit  which  pro- 
ceedeth from  the  Father."  How  marvellously  the  words 
teach  us  the  Unity  of  the  three  Persons  in  the  God- 
head. 

He  is  "the  Spirit  of  Truth,"  and  is  to  lead  the  Apostles 
and  the  Church  "into  all  truth." 

He  is  to  "testify  of,"  to  bear  witness  to,  Christ,  and 
they  are  to  be  raised  to  the  dignity  of  being  united  with 
God  the  Holy  Ghost  in  the  life  of  witness.  "  Ye  also  shall 
bear  witness." 

The  Master  in  His  love  for  His  people  does  not  hide 
from  them  the  animosity  which  they  are  to  meet  with  from 
the  world.  The  witness  is  to  be  borne  in  the  world. 
There  would  be  no  witness  if  there  were  no  opposition. 

"  But  these  things,"  both  concerning  the  opposition  of 
the  world  which  they  were  to  expect,  and  the  strength  on 
which  they  were  to  rely,  He  tells  them  of  now,  that  "  when 
the  time  shall  come,  ye  may  remember  that  I  told  you  of 
them." 

Love  forewarns,  and  love  forearms. 


Consider  how  our  Blessed  Lord,  in  answer  to  our 
prayers,  gives  us  always  more  "  than  we  can  ask  or 
think." 

He  leaves  the  world,  and  as  we  beseech  Him  not  to 
leave  us  "orphans,"  He  gives  us,  through  the  power  of 


1 62          preparation  for  Communion 

the  Holy  Ghost,  His  own  Presence  in  the  Sacrament  of 
the  Altar : 

"  I  will  not  leave  you  comfortless,  /  will  come  to 
you." 

We  live  under  the  dispensation  of  God  the  Holy  Ghost. 
All  the  Sacraments  derive  their  efficacy  from  His  work  in 
the  Church.  He  is  ever  testifying  of  Jesus. 

Born  of  water  and  the  Spirit  in  Baptism,  we  receive  His 
sevenfold  gifts  in  Confirmation ;  through  the  power  of  the 
Spirit  the  gift  of  Absolution  is  vouchsafed  to  us. 

Through  the  same  power  the  material  gifts  become  to 
us  the  Body  and  Blood  of  Christ  the  Lord. 

At  the  Altar  we  find  "  this  same  Jesus  "  witnessing  by 
His  Presence  to  the  Father's  love,  and  strengthening  us  to 
bear  witness  to  Him  in  the  world. 

We  worship  for  a  few  brief  moments  in  His  Sacramental 
Presence :  it  is  that  we  may  be  prepared  for  His  Eternal 
Presence  in  Heaven. 

We  lift  up  our  hearts  before  His  Altar  Throne:  it  is 
that  we  may  be  prepared  for  exaltation  unto  the  same 
place  whither  He  is  gone  before,  and  for  the  endless 
worship  before  the  Throne  of  Glory. 

Pray  for — 

(i.)  The  cleansing  power  of  the  Holy  Spirit  in  your 
soul,  that  you  may  be  worthy  of  Communion 
with  the  King  of  Glory. 

(ii.)  His  illuminating  power,  that  you  may  behold 
"this  same  Jesus." 

(iii.)  His  abiding  Presence,  that  you  may  bear  witness 
to  Jesus  bravely,  in  your  life  and  conversation. 


Whitsunday 

The  Collect. — God,  Who  as  at  this  time  didst  teach  the 
hearts  of  Thy  faithful  people,  by  the  sending  to  them  the 
light  of  Thy  Holy  Spirit ;  Grant  us  by  the  same  Spirit  to 
have  a  right  judgment  in  all  things,  and  evermore  to  rejoice 
in  His  holy  comfort;  through  the  merits  of  Christ  Jesus 
our  Saviour,  Who  liveth  and  reigneth  with  Thee,  in  the 
unity  of  the  same  Spirit,  one  God,  world  without  end. 
Amen. 

The  Epistle.— Acts  ii.  i.     The  Gospel. — St.  John  iii.  16. 


Our  Heavenly  Father,  "  as  at  this  time,"  fulfils  the  promise 
of  His  Son,  and  sends  forth  the  Holy  Ghost  "  to  comfort 
us,  and  exalt  us  unto  the  same  place  whither  our  Saviour 
Christ  is  gone  before." 

"Come  from  the  four  winds,  O  breath.  .  .  .  And 
the  breath  came  into  them,  and  they  lived,  and  stood 
up  upon  their  feet,  an  exceeding  great  army." 
It  is  the  birthday  of  the  Holy  Catholic  Church.     The 
breath  of  God  has  come  upon  it,  even  the  life-giving  Spirit 
of  God;    it  lives,  will  live  to  eternity,  and  its  members, 
through  the  power  of  the  Holy  Ghost  in  progressive  ages, 
have  become  "  an  exceeding  great  army." 
The  Epistle  tells  us  of  the  descent  of  the  Gift  which 

Christ  had  promised. 

163 


1 64         {preparation  for  Communion 

In  the  Gospel  Christ  Himself  tells  us  of  the  purpose  of 
the  Gift. 

The  Collect  gives  us  a  prayer  for  His  efficacious  work 
upon  us  the  members  of  the  Church. 

In  reading  the  account  given  in  the  Epistle,  we  note  the 
outward  signs  which  attended  the  coming  of  the  Holy 
Ghost. 

(a)  The  "  sound  as  of  a  rushing  mighty  wind,"  which 

"filled  all  the  house." 
(£)  The  "  cloven  tongues,  like  as  of  fire,"  which  "  sat 

upon  each  of  them." 

The  sound  was  of  "  a  rushing  mighty  wind,"  indicative 
of  power  and  majesty  indeed,  but  implying  that  the  opera- 
tion of  this  Gift  was  to  be — like  the  air  of  heaven — unseen, 
except  by  its  effects. 

It  "filled  all  the  house;"  filled  with  the  "breath  of 
life,"  the  holy  Church  became  "  life  " — the  spiritual  Mother 
of  all  the  children  of  God. 

"The  fire  distributing  from  the  one  source,  in  separate 
tongues,  is  the  evidence  of  the  one  gift,  the  same  to  all, 
and  yet  'divided  to  every  man  severally  as  God  will.'  '// 
sat  upon  each,'  and  'they  were  all  filled  with  the  Holy 
Ghost.'" 

The  Collect  speaks  of  the  "  light  of  the  Holy  Ghost," 
and  it  will  be  best  to  take  this  one  thought  to-day  among 
the  many  which  press  upon  our  attention.  It  is  applicable 
to  so  much  of  our  Master's  teaching  in  the  Gospel. 

"The  Holy  Ghost  the  Comforter."  In  what,  we  may 
ask,  does  the  promised  comfort  consist?  In  the  gift  of 
tight. 


165 


The  world  wanders  in  the  darkness  of  night  and  uncer- 
tainty. Man's  wisdom  at  its  best  is  but  fallible. 

Christ's  promise  to  His  Church  is,  "  Another  Comforter, 
that  He  may  abide  with  you  for  ever ;  even  the  Spirit  of 
Truth."  "  He  will  guide  you  into  all  truth."  "  He  shall 
teach  you  all  things." 

Consider  the  comfort  involved  in  membership  in  the  Holy 
Catholic  Church,  thus  indwelt  and  instructed  by  the  Spirit 
of  Eternal  Truth. 

"  I  believe  in  the  Holy  Ghost,  the  Lord  and  Giver 
of  Life.  And  I  believe  in  one  Catholic  and  Apostolic 
Church." 

The  words  acquire  their  fullest,  deepest  meaning  as  we 
recite  them  on  Whitsunday. 

"The  world  cannot  receive"  Him,  "because  it  seeth 
Him  not."  To  us  is  given  the  Divine  gift  of  faith  by  which 
we  do  see  Him  working  through  the  ministry  and  sacra- 
ments of  the  Church,  and  we  "  know  "  Him  by  the  operation 
of  His  light-giving  power  within  our  souls. 

"The  world  seeth  Me  no  more;  but  ye  see  Me" — by 
the  light  of  God  the  Holy  Ghost : 

"  He  that  loveth  Me  shall  be  loved  of  My  Father, 
and  I  will  love  him,  and  will  manifest  Myself  to  him." 
Through  the  power  of  God  the  Holy  Ghost  Christ  gives 
His  Presence   in   the   Blessed   Sacrament.     Through   the 
same   power   He   manifests   Himself  to   the   loving  com- 
municant 

We  dare  hardly  speak  of  the  wonders  of  such  manifesta- 
tions. They  are  at  once  our  memories,  and  our  hope. 

"  He  shall  teach  you  all  things  and  bring  all  things 
to  your  remembrance,  whatsoever  I  have  said  unto 
you." 
We  read  our  Bibles,  and  they  are  but  dull  records  to  us, 


1 66         preparation  for  Communion 

unless  the  light  of  the  Holy  Ghost  shines  upon  the  pages, 
revealing  to  us  "  the  things  "  of  Christ,  and  showing  us  the 
outlines  of  His  Sacred  Form. 

"Peace  I  leave  with  you,  My  peace  I  give  unto  you." 
It  is  the  light  of  the  Holy  Spirit  in  the  dark  places  of  our 
life  which  brings  peace. 

When  we  walk  in  His  light,  our  heart  is  not  troubled, 
neither  are  we  afraid. 

"  Hereafter  I  will  not  talk  much  with  you ; "  but  the 
Holy  Spirit  speaks  in  the  silence  of  our  souls,  and  His  light 
illumines  our  understanding. 

Beholding,  in  His  light,  "  the  wonderful  works  of  God," 
the  wonders  of  His  grace,  His  work  in  the  Sacraments,  we 
are  amazed  and  marvel. 

The  same  thought  runs  through  the  Collect.  "God, 
Who  as  at  this  time  didst  teach  the  hearts  of  Thy  faithful 
people,  by  sending  to  them  the  light  of  Thy  Holy  Spirit." 

It  was  the  special  need  of  the  Apostles.  Light  on  the 
teaching  already  received.  Light  in  their  new  responsi- 
bilities. Light  as  to  their  future  conduct. 

God's  gifts  are  ever  in  accordance  with  man's  most 
urgent  needs. 

The  prayer  for  ourselves  is  twofold,  founded  on  the 
experience  of  the  Apostles : 

1.  Prayer  for  a  right  judgment  in  all  things. 

2.  "  Evermore  to  rejoice  in  His  Holy  Comfort." 
i.  The  gift  of  illumination. 

(a)  The  indwelling  Presence  and  Power  of  God  the 
Holy  Ghost  in  the  Church  in  its  corporate 
capacity,  giving  efficacy  to  the  sacraments, 
illuminating  it,  and  directing  its  rulers. 


167 


(b)  The  indwelling  Presence  and  Power  in  in- 
dividual members  giving  efficacy  to  their 
feeble  endeavours  to  worship  and  to  follow 
Christ,  illuminating  them  in  the  difficulties  of 
their  daily  life. 

Consider  the  necessity  of  "  a  right  judgment,"  not  only 
in  great  crises,  but  in  the  ordinary  events  of  life,  evidenced 
by  the  urgency  of  our  demands  for  the  advice  and  counsel 
of  earthly  friends. 

How  seldom  we  seek  or  rely  upon  that  "  spirit  of  wisdom 
and  understanding,  of  counsel  and  of  knowledge,"  which 
has  been  bestowed  upon  us  through  the  operation  of  God 
the  Holy  Ghost. 

Our  inclination  is  ever  to  look  to  the  human  and  not  to 
the  divine.  We  walk  by  sight  and  not  by  faith  ;  we  do  not 
"walk  in  the  Spirit." 

How  changed  both  our  prayers  and  our  lives  would  be  if 
we  really  believed  in  the  power  and  willingness  of  God 
the  Holy  Ghost  to  give  us  a  right  judgment  in  all 
things. 

2.  Joy  in  the  comfort  of  the  Holy  Ghost. 

(a)  The  lives  of  the  Apostles,  the  life  of  St.  Paul,  are 
a  testimony  to  the  reality  of  such  joy ;  "  as 
sorrowful,  yet  alway  rejoicing." 

The  Apostles  sorrowed  at  the  thought  of  their  Master's 
departure.  "  Your  heart,"  He  said,  "  shall  rejoice,  and 
your  joy  no  man  taketh  from  you." 

After  the  Ascension  "  they  returned  to  Jerusalem  with 
great  joy."  It  was  the  comfort  of  the  Holy  Ghost  which 
enabled  them  to  rejoice. 

We  rejoice  as  we  contemplate  the  wonders  of  His  grace 
in  the  Church  and  the  Sacraments. 

Each  Baptism,  each  Ordination,  each  Absolution,  each 


1 68         preparation  for  Communion 

Eucharist,  is  a  marvel  of  His  power  working  silently  in  our 
midst. 

"  Faith  sees  and  hears,"  and  we  rejoice  in  the  goodness 
of  Father,  Son,  and  Holy  Ghost  revealed  to  us. 

"  I  will  give  you  another  Comforter."     The  Holy  Ghost 
is  our  Paraclete,  our  other  "  Advocate  with  the  Father," 
our  pleader  against  Satan,   who  is  our  accuser.      In  the 
holy  comfort  of  this  thought  we  may  evermore  rejoice. 
(£)  Our  special  joy  in  our  Whitsun  Communion. 

We  owe  so  much  to  Him.  As  He  overshadowed  the 
Blessed  Virgin,  and  was  the  Divine  Agent  in  the  Mystery 
of  the  Incarnation,  so  it  is  with  the  Mystery  of  the  Blessed 
Sacrament. 

He  overshadows  the  creatures  of  bread  and  wine,  and 
through  His  operation  we  receive  the  Body  and  Blood  of 
Christ  our  Lord. 

The  "  bright  cloud  "  rests  upon  the  Altar,  and  we  behold 
the  glory  of  our  King.  "  It  is  good  for  us  to  be  here." 

He  gives  us  both  consolation,  the  peace  of  the  Divine 
Presence,  the  very  peace  of  Heaven,  which  none  can 
take  away,  and  strength,  the  strength  of  union  with  our 
Lord. 

Both  these  are  included  in  the  word  comfort. 

The  need  of  preparation  for  our  Communions  at  Whit- 
suntide. 

The  Holy  Ghost  must  find  His  dwelling  in  a  holy 
temple.  "Ye  are  the  temple  of  God."  "The  temple  of 
God  is  holy,  which  temple  ye  are." 

The  Spirit  of  God  seeks  to  lead  us  into  truth  con- 
cerning our  true  condition,  convinces  of  sin  and  of  right- 
eousness. 


169 


Through  the  power  of  the  Spirit  the  ministry  of  recon- 
ciliation is  offered  to  us. 

We  owe  everything  to  Him :  light,  leading,  strength, 
knowledge,  healing. 

He  never  wearies,  never  ceases  to  work  with  us  and  in 
us ;  His  mission  is  to  draw  us  to  Jesus,  to  sanctify  us,  to 
mould  us  into  the  Divine  Likeness. 

Think  of  the  joy  of  a  Communion  illuminated  by  the 
Light  of  God,  the  Holy  Ghost. 

Pray  for — 

(i.)  A  heart  'full  of  love  and  gratitude  to  the  Giver  of 
such  a  gift. 

(ii.)  A  heart  so  purified  by  grace  as  to  be  capable 
of  receiving  the  Divine  Light  in  your  Com- 
munion. 

(iii.)  A  heart  which  shall  be  a  garden  of  the  Lord ; 
"  enclosed  "  that  the  Spirit  of  God  may  tarry 
there  ;  fruitful,  because  abounding  in  the  fruits 
of  the  Holy  Ghost. 

"  Awake,  O  North  wind ;  and  come,  thou  South  ; 
blow  upon  my  garden  that  the  spices  thereof  may 
flow  out" 


Trinity  Sunday 

The  Collect. — Almighty  and  Everlasting  God,  Who  hast 
given  unto  us  Thy  servants  grace  by  the  confession  of  a 
true  faith  to  acknowledge  the  glory  of  the  eternal  Trinity, 
and  in  the  power  of  the  Divine  Majesty  to  worship  the 
Unity;  We  beseech  Thee,  that  Thou  wouldest  keep  us 
stedfast  in  this  faith,  and  evermore  defend  us  from  all 
adversities,  Who  livest  and  reignest,  one  God,  world  with- 
out end.  Amen. 

The  Epistle.— Rev.  iv.  i.     The  GospeL—$\..  John  iii.  i. 


Trinity  Sunday — the  Festival  of  the  Eternal  God  Him- 
self :  God  as  He  is  in  Himself,  God  as  He  is  in  His  relation 
to  us,  His  unworthy,  but  adoring,  children  and  servants. 

"A  door  is  opened  in  Heaven,"  and  from  the  far  dis- 
tance, with  eyes  which,  dulled  by  sin,  shrink  from  the 
Vision  of  Holiness,  and  yet  long  to  see,  we  gaze  upon  the 
Vision  unfolded. 

The  intensity  of  light  dazzles  us ;  we  catch  echoes  ot 
heavenly  music;  we  behold  a  Throne,  and  in  the  glory 
ineffable  we  discern  a  Form. 

But  we  dare  not  look ;  we  can  only  bow  our  heads  and 
murmur  our  feeble  echo  to  the  hymn  of  praise : 

"  Holy,  Holy,  Holy  !  though  the  darkness  hide  Thee, 
Though  the  eye  of  sinful  man  Thy  glory  may  not  see, 
Only  Thou  art  holy :  there  is  none  beside  Thee, 
Perfect  in  power,  in  love,  in  purity." 
170 


Sunbap  171 


Three  Holies,  and  yet  One  Holy.  Three  Persons,  and 
yet  One  God,  "  Which  was,  and  is,  and  is  to  come."  The 
Eternal  Who  containeth  all  things  in  Himself,  the  past, 
the  present,  and  the  future. 

"  I  was  in  the  Spirit,"  saith  St.  John,  and  it  is  only  they 
who  are  "  in  the  Spirit,"  whose  souls  have  been  cleansed  by 
the  operation  of  the  Spirit,  who  can  discern  the  wonders 
of  the  Festival  of  our  God. 

Read  the  clauses  of  the  Athanasian  Creed — 

"  The  Catholic  Faith  is  this  :  That  we  worship  One 
God  in  Trinity,  and  Trinity  in  Unity." 

"The  Godhead  of  the  Father,  of  the  Son,  and  of 
the  Holy  Ghost,  is  all  One :  the  glory  equal,  the 
Majesty  co-eternal." 

"The  Father  is  God,  the  Son  is  God,  and  the 
Holy  Ghost  is  God." 

"  And  yet  They  are  not  Three  Gods  :  but  One  God." 
It  is  in  this  faith  "We  beseech  Thee,  that  Thou  wouldest 
keep  us  stedfast." 

It  is  the  Faith  of  revelation ;  the  Faith  of  the  "  One 
Catholic  and  Apostolic  Church ; "  the  Faith  of  our  hope, 
as  it  is  the  Faith  of  our  need. 

The  mystery  is  so  vast,  so  deep,  so  incomprehensible. 
And  yet  to  us,  with  the  needs  and  yearnings  of  which  we 
are  conscious,  it  seems  so  simple,  so  natural,  the  one  thing 
which  could  make  life  bearable  and  possible. 

The  Father,  Who  wills  our  salvation,  is  God,  Almighty. 
The  Son,  Who  came  to  do  His  Father's  Will,  is  able  to 
accomplish  the  work,  for  He  too  is  God,  Almighty. 

The  Holy  Ghost,  Who  was  sent  from  Heaven  to  perfect 
the  work  of  man's  sanctification,  He  too  is  God,  Almighty. 
"  And  yet  They  are  not  Three  Gods,  but  One  God." 


preparation  for  Communion 


The  Epistle  contains  the  vision  of  the  worship  of  the 
Eternal  Trinity  in  Heaven,  granted  by  the  illumination  of 
the  Spirit  to  the  beloved  disciple. 

There  are  the  Throne,  and  the  "  One  "  that  sat  on  the 
Throne  ;  the  four-and-twenty  elders  who  worshipped  ;  the 
seven  lamps  and  the  sea  of  glass  ;  the  four  beasts  and  the 
endless  song  of  praise,  —  the  acknowledgment  of  the  Trinity 
in  Unity,  "  Holy,  Holy,  Holy." 


In  the  Gospel,  too,  "  a  door  is  opened,"  the  earthly  door 
through  which  men  pass  into  "the  Kingdom  of  God." 

In  the  Gospel  are  the  waters  of  Baptism,  and  the  Spirit, 
the  Divine  Agent  of  the  new  birth  into  the  family  of  the 
Eternal  Father. 

As  the  two  passages  stand  side  by  side,  they  teach  us 
the  great  truth  that  the  Sacrament  of  Holy  Baptism  has  the 
first  and  fullest  relation  to,  and  revelation  of,  the  Holy 
Trinity. 

Both  in  the  Baptism  of  our  Lord  in  Jordan,  and  in  the 
Baptism  which  He  ordained,  are  manifested  the  Three 
Persons  of  the  Blessed  Trinity. 

We  note  the  line  of  the  argument  of  our  Blessed  Lord 
with  Nicodemus.  Taken  in  reverse  order  its  clauses 
become  steps  by  which  we  mount  upwards  to  gaze  through 
the  door  opened  in  heaven. 

"  No  man  hath  ascended  up  to  heaven."  There  is  no 
earthly  path  of  knowledge,  of  scientific  investigation,  of 
reason  by  which  man  can  enter  into  the  mysteries  of  God's 
Being. 

True,  we  do  "  believe  earthly  things,  things  outside  our 
experience  and  beyond  our  power  of  explanation."  How 


Uttnftp  Sunfcag  173 


can  we  refuse  to  believe  "  the  heavenly  things,"  regenera- 
tion, the  hidden  work  of  the  Spirit,  the  laws  of  the  unseen 
kingdom  ? 

We  receive  both  on  testimony,  and  the  testimony  on 
which  we  believe  the  "heavenly  things"  is  contained  in 
our  Lord's  own  words,  in  themselves  a  revelation  of  the 
Trinity. 

"  We  speak  that  we  do  know,  and  testify  that  we  have 
seen."  "  We,"  Father,  Son,  and  Holy  Ghost. 

"  There  are  Three  that  bear  record  in  heaven,  the 
Father,  the  Word,  and  the  Holy  Ghost:  and  these 
Three  are  One"  (i  John  v.  7). 

The  worship  of  heaven  as  portrayed  in  the  Epistle  is  the 
worship  of  "the  Unity  of  God,  in  the  power  of  the 
Divine  Majesty,"  acknowledging  "  the  glory  of  the  Eternal 
Trinity." 

Who  then  are  these  "  four  -  and  -  twenty,"  and  these 
"four"  who  teach  the  Church  of  every  age  to  find  its 
highest  act  of  worship  in  the  echo  and  reflection  of  the 
Eternal  Trisagion  ? 

The  Hebrew  name  for  the  Old  Testament  is  "the 
Twenty-Four,"  and  the  interpretation  is  of  great  antiquity 
that  the  "  four-and-twenty  elders  "  represent  the  books  of 
the  Old  Testament — the  elder  dispensation,  the  "  four,"  the 
Gospels  of  the  New  Testament  and  dispensation. 

Thus,  the  light  which  shines  through  the  open  door 
reveals  to  us  the  true  Faith  of  the  Holy  Trinity,  not  only 
in  the  New  Testament,  but  in  the  Old  also. 

The  Collect  breathes  the  spirit  of  our  Master's  teaching. 
Faith  is  the  fruit  of  the  Spirit,  not  the  result  of  human 
intelligence  or  endeavour. 


174         preparation  for  Communion 

God  has  given  unto  us,  His  servants,  "  grace,"  the  grace 
of  illumination,  "  by  the  confession  of  a  true  faith  to 
acknowledge  the  glory  of  the  Eternal  Trinity." 

How  contrary  to  the  modern  spirit  of  latitudinarianism, 
which  would  abolish  Creeds  and  explain  away  the  founda- 
tions of  the  Faith. 

The  revelation,  and  the  faith  by  which  we  accept  the 
revelation,  are  alike  the  gift  of  God. 

The  confession  of  a  true  faith  is  no  mere  acquiescence 
in  a  dogmatic  statement.  It  is  the  surrender  of  our  being 
to  Him  in  Whom  we  believe,  and  Who  has  revealed  Him- 
self to  us  as  existing  according  to  a  threefold  life. 

Upon  the  foundation  of  our  most  holy  Faith  our  moral 
and  spiritual  lives  are  to  be  built  up. 

Steadfast  in  this  Faith,  we  can  resist  the  enemy  of  our 
souls,  and  so  be  defended  from  all  adversities. 

When  we  lose  sight  of  the  Faith  our  adversaries  over- 
whelm us. 

We  forget  the  Fatherhood  of  God,  and  rebel  against 
what  we  consider  the  strictness  of  the  laws  of  His  King- 
dom. 

We  forget  God  our  Saviour,  and  close  our  ears  to  the 
Voice  which  pleads  from  Calvary  and  from  the  Altar. 

We  resist,  we  grieve  the  love  of  God  the  Holy  Ghost, 
refuse  to  obey  His  counsel  and  His  godly  motions,  and  to 
listen  to  His  pleadings  within  our  souls. 

We  neglect,  forget,  yes,  we  despise  the  very  love  of  God 
Himself,  God  the  Father,  Son,  and  Holy  Ghost. 


And  yet  we  cannot  altogether  forget,  for  in  the  Eucharist 
God  is  with  us,  so  often  and  so  near. 


175 


The  Eucharist  is  a  daily  revelation  of  the  Eternal 
Trinity. 

God  the  Father  provides  the  Victim  and  accepts  the 
Sacrifice. 

God  the  Son  presents  the  Sacrifice  of  Calvary,  His  Body 
broken  and  his  Blood  outpoured. 

God  the  Holy  Ghost  descends  upon  the  Sacrifice,  even 
as  he  descended  upon  the  Virgin  Mother,  that  the  Bread 
may  become  the  Body  of  Christ  and  the  Wine  His 
Blood. 

We,  who  were  baptized  into  the  name  of  the  Eternal 
Trinity,  the  Father,  the  Son,  and  the  Holy  Ghost,  are 
admitted  into  the  Divine  Communion ;  we  are  made  one 
with  God,  and  God  with  us. 

We  dare  not  look,  but  we  seem  to  see.  We  dare  not 
listen,  and  yet  we  hear.  A  door  is  opened  in  heaven ;  the 
sights,  the  sounds  are  not  of  earth,  but  of  the  heavenly 
courts. 

We  cast  the  crown  of  our  life — be  it  what  it  may — before 
the  Altar  Throne  of  God,  joining  in  the  very  song  of 
heaven : 

"Holy,  Holy,  Holy,  Lord  God  Almighty,  which 
was,  and  is,  and  is  to  come." 

"Thou  art  worthy,  O  Lord,  to  receive  glory,  and 
honour,  and  power:  for  Thou  hast  created  all 
things,  and  for  Thy  pleasure  they  are  and  were 
created." 


In  Preparation — 

"Holy,   Holy,   Holy,  is  the  Lord  of  Hosts:   the 
whole  earth  is  full  of  His  glory." 


1 76         preparation  for  Communion 


In  Communion — 

"  If  any  man  love  Me,  My  Father  will  love  him, 
and  We  will  come  unto  him,  and  make  Our  abode 
with  him." 


In  Thanksgiving — 

"Thou  only  art  Holy:  Thou  only  art  the  Lord: 
Thou  only,  O  Christ,  with  the  Holy  Ghost,  art  most 
high  in  the  glory  of  God  the  Father." 


First  Sunday  after  Trinity 

The  Collect. — O  God,  the  strength  of  all  them  that  put 
their  trust  in  Thee,  mercifully  accept  our  prayers ;  and 
because  through  the  weakness  of  our  mortal  nature  we  can 
do  no  good  thing  without  Thee,  grant  us  the  help  of  Thy 
grace,  that  in  keeping  of  Thy  commandments  we  may 
please  Thee,  both  in  will  and  deed ;  through  Jesus  Christ 
our  Lord.  Amen. 

The  Epistle, — i  St.  John  iv.  7.  The  Gospel. — St.  Luke 
xvi.  19. 


Practical  Christianity  — "  Shew  me  thy  faith  by  thy 
works  " — seems  to  be  the  predominant  thought  as  we  pass 
from  the  round  of  doctrinal  teaching,  culminating  in  Trinity 
Sunday,  which  has  characterised  the  first  half  of  the 
Church's  year. 

The  teaching  of  the  Church  flows  on  in  orderly  course. 
The  lesson  of  one  Sunday  issues  from  that  of  the  preceding. 
We  take  up  the  thought,  the  spiritual  attitude,  we  were 
taught  during  the  previous  week. 

"This  is  the  Catholic  Faith,"  and  that  Faith  in  full 
sequence  has  been  made  to  pass  before  us. 

The  Love  of  God  in  sending  His  Son ;  the  Love  of  the 
Son  in  coming ;  the  Love  of  the  Holy  Ghost,  first  in  co- 
operating in  the  work  of  man's  redemption,  and  then  in 
perpetual  indwelling  in  the  Church  of  the  redeemed. 

J77  M 


'78         preparation  for  Communion 

All  this  has  been  set  forth  amongst  us. 

God  Three,  and  God  One  :  One  in  Unity  of  Being  and 
of  Love ;  "  of  infinite  Power,  Wisdom,  and  Goodness ; 
the  Maker  and  Preserver  of  all  things  visible  and 
invisible." 

All  this  has  been  brought  before  us  since  last  Advent 
Sunday  ;  and  how  often  before  last  Advent  Sunday  ? 

God,  in  His  Holy  Church,  is  ever  teaching  us  of 
Himself;  teaching  us  the  supreme  lesson  that  "God 
is  Love." 

The  Father  is  Love,  the  Son  is  Love,  and  the  Holy 
Ghost  is  Love.  Such  is  the  revelation  we  have  been 
taught ;  such  the  truth  we  have  learnt,  perhaps,  to 
realise. 

God  is  Love  in  Himself  and  to  us  who  are  His  children 
by  adoption  and  grace.  By  nature  fallen,  we  have  been  by 
love  restored.  Love  sought,  Love  found,  Love  admitted 
us  into  Divine  fellowship. 

"  I  in  them,  and  Thou  in  Me,  that  they  may  be 
made  perfect  in  one." 

The  Collect  is  full  of  the  remembrance  of  the  Mystery 
of  the  Holy  Trinity.  The  radiance  from  the  Throne  of 
God's  Majesty  still  shines  around  us  from  the  vision  of  last 
Sunday. 

With  Majesty  is  bound  up  the  thought  of  power — 
"  upholding  all  things  by  the  word  of  His  power " — and 
the  highest  development  of  power  is  the  power  of  Divine 
Love. 

"O  God,"  we  say,  "Three  Persons  in  One  God, 
in  contemplation  of  the  Majesty  of  Thy  power  we,  Thy 
children,  are  conscious  of  our  own  utter  and  inherent 


Jfirst  Sunfcas  atter  Urinfts          179 

weakness,    but   in   weakness    venture    to    approach    Thy 
Throne." 

"  Thou  Who  art  the  strength  of  all  them  that  put 
their  trust  in  Thee,  mercifully  accept  our  prayers." 
To    God    Who    is    rich   in   mercy,   we   draw   near  in 
obedience  to  the  Voice  of  the  Divine  Son — 

"  Whatsoever  ye  shall  ask  the  Father  in  My  name, 
He  will  give  it  you.  For  the  Father  Himself  loveth 
you." 

How  we  need  that  power  and  love !  "  Through  the 
weakness  of  our  mortal  nature  we  can  do  no  good  thing 
without  Thee."  But — "  our  sufficiency  is  of  God." 

The  Incarnate  Son  Who  "in  the  time  of  this  mortal  life 
came  to  visit  us  in  great  humility,"  so  completely  identified 
Himself  with  our  humanity  that  He  said — 

"The  Son  can  do  nothing  of  Himself,  but  what  He 
seeth  the  Father  do." 

"Grant  us  the  help  of  Thy  grace."  "The  unction  of 
the  Holy  One  "  it  is  which  strengthens  us  with  might  in  the 
inner  man. 

Man  sees  a  law,  and  he  desires  to  attain  to  its  fulfilment, 
but  he  is  conscious  of  his  own  incapacity. 

"  Grant  us  the  help  of  Thy  grace,  that  in  keeping 
of  Thy  commandments  we  may  please  Thee,  both  in 
will  and  deed." 

"This  is  My  commandment,  that  ye  love  one 
another,  as  I  have  loved  you." 

"  He  that  hath  My  commandments,  and  keepeth 
them,  he  it  is  that  loveth  Me." 

Consider  the  Three  Persons  of  the  Holy  Trinity  co- 
operating in  the  work  of  man's  sanctification. 

God  the  Father  gives  His  Son  that  we  may  see  and 
know  His  will. 


preparation  for  Communion 


God  the  Son,  in  His  human  Life,  gives  us  the  one 
perfect  pattern  of  all  life. 

God  the  Holy  Ghost  gives  us  the  power,  through 
our  incorporation  with  the  Son,  to  live  the  Son's  true 
life. 

How  wonderful,  how  beautiful,  and  yet  how  simple  it 
all  is  ! 

To  be  "  religious,"  to  be  "  good,"  as  we  so  often  wish 
to  be,  and  fail  to  be  because  we  do  not  know  what  the 
words  mean.  What  is  it  really  ?  To  please  God.  Just  the 
old  child-like  relation  and  motive  of  our  younger  and  better 
days,  when  to  please  the  father  or  the  mother  of  the  old 
home  was  in  itself  our  religion  and  our  motive. 

"This  is  My  beloved  Son,  in  Whom  I  am  well 
pleased." 

"  Who  pleased  not  Himself." 

His  service  was  perfect  both  "  in  will  and  deed." 

"My  meat  is  to  do  the  Will  of  Him  that  sent 
Me." 

"  I  have  finished  the  work  which  Thou  gavest  Me 
to  do." 

The  will  was  the  will  of  Love  ;  the  work  was  the  work 
of  Love. 

Love  in  will  and  Love  in  work  was  the  life  of  the 
Incarnate  Son,  and  Love  was  only  satisfied  when  the  Will 
of  God  in  a  world's  salvation  was  accomplished. 

By  the  work  of  the  Son  of  God  man  was  brought  back 
from  self-love  to  the  knowledge  of  his  Father,  to  apprecia- 
tion of  the  perfect  law  of  liberty,  to  the  knowledge  of  the 
possibilities  of  the  highest  service  —  the  pleasing  of  God 
in  the  keeping  of  His  commandments  both  in  will  and 
deed. 


first  Sun&as  after  Urinftg 


How  naturally  the  Epistle  follows  on  such  a  prayer  : 

"Beloved,  let  us  love  one  another:  for  love  is  of 
God,  and  every  one  that  loveth  is  born  of  God,  and 
knoweth  God." 

"  Herein  is  love,  not  that  we  loved  God,  but  that 
He  loved  us  and  gave  His  Son  to  be  the  propitiation 
for  our  sins." 

"  Beloved,  if  God  so  loved  us,  we  ought  also  to  love 
one  another." 

There  is  the  motive  of  all  true  charity.  Loved  of  God  — 
and  He  has  proved  His  love  to  us  beyond  all  dispute  —  we 
must  love  our  fellow-men. 

The  love  of  God  is  active  ;  our  love  is  not  worthy  of  the 
name  unless  it  exhibits  itself  in  practical  concern  for  the 
welfare  of  our  fellow-men. 

Further,  love  for  our  fellow-  men  must  flow  out  of  our 
love  for  God. 

There  can  be  no  true  love  for  God  if  there  be  no  love 
for  man  as  its  fruit.  There  can  be  no  true  love  for  man 
unless  it  issues  from  our  love  for  God  : 

"  He  that  loveth  not  his  brother  whom  he  hath 
seen,  how  can  he  love  God  Whom  he  hath  not 
seen  ?  " 

"This  commandment  have  we  from  Him,  that  he 
who  loveth  God  love  his  brother  also." 
The  commandment  is  one  difficult,  in  so  many  circum- 
stances, to  obey,  do  you  say  ? 

Yes,  but  God's  grace  triumphs  over  difficulties. 

"  Grant  us  the  help  of  Thy  grace,  that  in  keeping 
of  Thy  commandments  we  may  please  Thee." 


The  Gospel  contains  our  Master's  most  solemn  warning 


1 82         preparation  for  Communion 

to  those  who  fail  to  obey  His  commandment  "  in  will  and 
deed." 

The  rich  man  was  not  an  open  and  notorious  sinner. 
There  was  no  sin  in  the  possession  of  riches.  The  sin  lay 
in  his  use  of  them. 

He  was  probably  even  a  religious  man,  with  a  knowledge 
of  religious  truth.  But  his  religion  was  the  love  of  self,  not 
the  love  of  God  and  of  man. 

His  sin  was  purely  negative — the  sin  of  omission.  He 
did  not  do  what  he  ought  to  have  done  in  the  discharge  of 
his  responsibilities.  "  Inasmuch  as  ye  did  it  not." 

Negative  sin,  the  sin  of  omission,  is  so  easily  overlooked. 
"  I  am  not  as  other  men  are,"  we  are  so  apt  to  say,  and  in 
saying  it  we  blind  our  eyes  to  our  defects. 

We  are  not  told  there  was  any  other  virtue  in  the  poor 
man's  poverty.  We  gather  only  he  used  it  aright. 

"  The  beggar  died,  and  was  carried  by  the  angels 
into  Abraham's  bosom." 

"  The  rich  man  also  died,  and  was  buried." 
What  a  contrast  the  words  contain  ! 
We  hear  of  the  soul  of  Lazarus  after  death.     We  hear 
only  of  the  body  of  the  rich  man. 

The  one  by  use  of  poverty  had  trained  his  soul  for 
participation  in  spiritual  joys.  The  other  by  misuse  of 
riches  had  starved  his  soul  altogether. 

The  stamp  affixed  in  life  remains  after  death.  The 
contrast  between  the  two  lives  in  the  unseen  world  is  the 
consequence  of  the  contrast  here. 

"  The  rich  man  in  torments :  not  there  by  the 
arbitrary  judgment  of  God,  but  by  the  working  out  of 
the  unchangeable  law  of  his  own  life ;  he  realises  now 
the  responsibility  of  life." 

"  Lazarus  in  Abraham's  bosom  ;  he,  too,  now  sees 


first  Sunfcas  after  Ztrfnftp          183 

the  true  end  of  God's  Providence,  God's  Wisdom  and 
Love  in  his  former  life  of  suffering/' 1 

And  yet  the  rich  man  had  done  no  harm  ;  only  just 
forgotten  to  do  good  and  realise  the  responsibilities  of  his 
riches  and  his  position  ! 

How  we  need  the  warning — "  Beloved,  if  God  so  loved 
us,  we  ought  also  to  love  one  another." 

We  have  Moses  and  the  prophets.  We  have  One  Who 
rose  from  the  dead.  And  yet — are  we  persuaded  ? 


In  the  Eucharist  the  Love  of  God  is  manifested  to  us. 
"  Behold  what  manner  of  love  the  Father  hath  be- 
stowed upon  us." 

Day  by  day  the  Love  of  Father,  Son,  and  Holy  Ghost  is 
set  forth  and  pleads  with  us  from  the  Altar. 

The  propitiation,  which  is  the  proof  of  the  Divine  Love, 
is  daily  pleaded  in  the  Holy  Sacrifice. 
"  I  died  for  you,  My  children." 

The  twofold  thought  which  springs  from  the  Eucharist : 
"We  love  Him,  because  He  first  loved  us." 
"  If  God  so  loved  us,  we  ought  also  to  love  one 
another." 

We  cannot  doubt  God's  Love  while  we  have  the 
Presence  of  Jesus  in  the  Blessed  Sacrament 

If  He  there  so  loves  us  as  to  minister  to  us  the  abun- 
dant riches  of  His  grace,  we  must  in  responsive  love  to 
Him  minister  to  others  of  that  which  He  has  entrusted 
to  us. 

Note  how  in  rubric  and  exhortations  the  Church  guards 
the  Blessed  Sacrament,  lest  any  should  draw  near  in  the 

"  Helps  to  Meditation,"  Rev.  A.  G.  Mortimer,  D.D. 


1 84         preparation  for  Communion 

spirit  of  un  charity,  want  of  that  active  charity  which  God 
requires. 

"Son,  remember."  How  awful,  how  needful  is  the 
warning  of  the  Voice  which  speaks  to  us  from  the  Altar. 

Remember  My  Love,  and  thy  coldness  to  Me,  and  want 
of  love  to  My  brethren. 

Remember  "the  night  cometh,  when  no  man  can  work." 

Remember ! 

Pray  for  grace — 

(i.)     To  see  the  Love  of  God  in  the  Holy  Eucharist. 

(ii.)  To  realise  the  responsibility  of  life,  and  your  own 
present  attitude  towards  the  duties  entrusted  to 
you. 

(iii.)  So  to  live,  and  so  to  love,  that  you  may  one 
day  hear  the  gracious  words  : 

"  Come  ye  blessed  of  My  Father ;  I  was 
an  hungered,  and  ye  fed  me ;  thirsty,  and  ye 
gave  Me  drink." 


Second  Sunday  after  Trinity 

The  Collect. — O  Lord,  Who  never  failest  to  help  and 
govern  them  whom  Thou  dost  bring  up  in  Thy  stedfast 
fear  and  love;  Keep  us,  we  beseech  Thee,  under  the 
protection  of  Thy  good  providence,  and  make  us  to  have 
a  perpetual  fear  and  love  of  Thy  Holy  Name ;  through 
Jesus  Christ  our  Lord.  Amen. 

The  Epistle. — i  St.  John  iii.  13.  The  Gospel.— St. 
Luke  xiv.  16. 


The  teaching  of  this  Sunday  follows  very  closely  upon 
that  of  the  preceding. 

We  prayed  then  in  the  Collect  that  in  keeping  of  God's 
commandments  we  might  please  Him. 

And  in  the  Epistle  we  learnt  of  one  special  command- 
ment, "  That  he  who  loveth  God  love  his  brother 
also." 

The  love  of  God  is  the  foundation  of  love  of  man 
as  man. 

The  Gospel  gave  us  the  awful  warning  of  our  gracious 
Lord  as  to  the  inevitable  consequence  of  disregard  of  His 
commandments. 

Dives  loved  self  and  forgot  the  love  of  God.  Hence 
he  omitted  to  use  the  gifts  of  God  for  the  benefit  of  his 
fellow-man,  and  was  "tormented  in  this  flame." 

"Son,  remember."    The  words  still  sound  in  our  ears, 

warning  us  while  the  day  of  salvation  lasteth. 

185 


1 86         preparation  tor  Communion 

The  Collect  to-day  seems  to  take  up  both  thoughts — the 
command  and  the  warning. 

"  Fear  "  and  "  love  "  ;  the  words  are  twice  repeated. 

{i  My  duty  towards  God  is  to  believe  in  Him,  to 
fear  Him,  and  to  love  Him  with  all  my  heart." 

"  That  it  may  please  Thee  to  give  us  an  heart  to 
love  and  dread  Thee,  and  diligently  to  live  after  Thy 
commandments." 

And  yet,  "  Perfect  love  casteth  out  fear."  How  can  we 
reconcile  the  statements  ? 

1.  There  is  a  wrong  fear  which  is  incompatible  with  love, 
based  upon  a  misconception  of  God's  attributes. 

Such  is  the  fear  of  those  who  know  neither  God's 
"Holy  Name"  nor  His  "good  Providence." 

2.  There    is    a    right    fear    which    belongs    to    us    as 
sinners. 

"  He  that  feareth  is  not  made  perfect  in  love." 
Until  love  is  perfected  this  fear  has  its  place  and  office 

in  religion. 

So  long  as  there  is  that  within  us  which  is  contrary  to 

God's  commandments,  the  fear  is  needed  as  an  instrument 

of  painful  discipline. 

3.  There  is  a  "  godly  fear  "  which  belongs  to  us  as  the 
children  of  God. 

It  is  a  fear  which  drives  us  not  from  Him,  but  binds  us 
ever  closer  to  Him. 

It  is  a  spirit  of  filial  reverence  which  grows  with  the 
growth  of  love,  and  increases  with  advancing  knowledge  of 
God's  Holy  Name. 

God  brings  up  His  children  in  this  fear  and  love. 

"  O  Lord,  Who  never  failest?  we  say,  to  "  help  and 
govern  those  whom  Thou  dost  bring  up  in  Thy  stedfast 
fear  and  love." 


Seconfc  Sun&as  after  Urinitp         187 

Note  the  correspondence  between  the  different  clauses  of 
the  Collect. 

God  "never  fails"  in  His  care  and  oversight  of  us: 
we  should  never  fail,  i.e.  be  "  s.tedfast "  in  our  fear  and  love 
of  Him;  they  should  be  "perpetual." 

What  a  picture  of  the  infinite  Love  of  God  our  Father 
for  us  His  children  the  words  contain. 

He  never  fails  to  help  and  govern  those  whom  as  children 
He  is  bringing  up. 

His  "  good  providence  "  watches  over  them,  anticipates 
the  trials  and  difficulties  of  their  growth,  and  provides  for 
their  protection  in  the  hour  of  need. 

The  dangers  are  perpetual ;  the  care  is  perpetual ;  there- 
fore the  fear  and  love  of  Him  into  Whose  Holy  Name  we 
have  been  baptized  must  be  perpetual  also. 


The  Epistle  follows  directly  upon  this  thought. 

"  Marvel  not,  my  brethren,  if  the  world  hate  you." 

The  Apostle,  speaking  by  the  Spirit  of  God,  warns  the 
members  of  Christ's  Church. 

In  the  midst  of  a  world  which,  having  persecuted  Christ, 
will  also  persecute  them,  they  need  never-failing  help  and 
governance,  the  assurance  of  the  Divine  protection.  Fore- 
warned is  fore-armed. 

Love  is  the  test  of  reality  in  religion.  "  He  that  loveth 
not  his  brother  abideth  in  death." 

If  last  Sunday  the  principle  of  love  was  inculcated, 
to-day,  we  may  say,  the  practical  fruits  of  love  are  insisted 
upon  : 

"Whoso   hath    this   world's   good   and   seeth   his 
brother  have   need,  and   shutteth  up  his  bowels  of 


1 88         preparation  for  Communion 

compassion  from  him  ;  how  dwelleth  the  love  of  God 
in  him  ?  " 

Belief  in  the  Holy  Name  of  the  Incarnate  Son  and  love 
of  our  neighbour  are  "  the  commandments  of  God." 

How  shall  "we  know  that  we  are  of  the  truth,"  and  so 
"  assure  our  hearts  before  Him  "  ? 

By  the  fact  that  we  love,  in  all  the  fulness  of  the  word's 
meaning  :  love  God,  and  love  man  ;  thus  fulfilling  the  law, 
the  twofold  law  to  which  Epistle  and  Gospel  testify. 

"  Let  us  not  love  in  word,  neither  in  tongue."  Not  even 
the  profession  of  orthodoxy  or  the  utterance  of  emotional 
feeling  will  suffice. 

"But  in  deed  and  in  truth."  Active  religious  service; 
that  is  the  true  and  only  test. 


The  "  perpetual  fear  and  love  "  of  the  Collect  are  clearly 
marked  in  the  Gospel. 

"  We  love  Him  because  He  first  loved  us."  And  the 
love  of  His  good  Providence,  to  which  our  love  ought  to 
respond,  is  shown  in  the  gracious  invitation,  "  Come,  for 
all  things  are  now  ready." 

The  warning  that  we  should  fear,  lest  we  come  into  a 
like  condemnation,  is  contained  in  the  final  clause,  "  For  I 
say  unto  you,  that  none  of  those  men  which  were  bidden 
shall  taste  of  My  supper." 

The  cause  of  their  ultimate  rejection  was  that  they 
evinced  neither  love  nor  fear. 

There  was  no  gratitude  shown  for  the  invitation  given  or 
for  the  abundance  of  the  provision.  There  was  no  fear  of 
the  consequences  of  rejection. 

The  pleas  which  they  put  forward  are  not  those  of  sinful- 


Second  Sunfcas  after  {Trinity        189 

ness  or  unworthiness.  Simply  preoccupation  or  indiffer- 
ence. 

There  was  no  hostility,  only  "  they  all  with  one  consent 
began  to  make  excuse." 

The  unsatisfied  love  of  God.  He  must  have  His  House 
filled ;  He  will  even  compel  men  to  come  in. 

"The  lord  said  unto  the  servant,  Go  out  into  the 
highways  and  hedges,  and  compel  them  to  come  in, 
that  my  house  may  be  filled." 

What  a  lesson  for  God's  servants,  His  priests,  as  to  the 
urgency  of  the  work  entrusted  to  them. 

The  good  Providence  of  God  is  over  all,  the  spiritually 
"poor  and  maimed  and  halt  and  blind."  They  have  to 
be  sought  for,  to  be  rescued,  to  be  brought  to  the  know- 
ledge of  His  fear  and  love. 

"He  who  loveth  God"  will  "love  his  brother  also." 
Both  priests  and  laity,  loving  God,  will  unite  in  the  work 
of  rescue.  "  Yet  there  is  room." 


How  needful  is  the  warning  of  Christ  in  this  parable ! 

We  are  those  to  whom  at  "supper  time,"  which  is  the 
fulness  of  time,  the  closing  of  the  day  of  opportunity,  God 
sends  forth  His  Son  with  the  invitation,  "Come,  for  all 
things  are  now  ready." 

The  "  Great  Supper "  is  the  provision  which  God  has 
made  in  His  Kingdom,  the  Church,  to  satisfy  the  spiritual 
needs  of  His  children. 

The  privileges  of  that  Kingdom  are  freely  offered,  and 
their  acceptance  is  the  happiness  of  those  who  love  and 
fear  the  Giver  of  all  good  gifts. 

The  unwillingness  to  make  use  of  the  privileges,  the 


preparation  for  Communion 


putting  forward  of  excuses,  are  the  evidence  of  the  absence 
of  love  and  fear. 

Consider  our  own  attitude  to  the  invitation  of  Christ 
in  His  Church,  especially  with  reference  to  the  Holy 
Eucharist. 

He  Who  "never  fails  to  help  and  govern  those  whom 
He  brings  up,"  has  in  His  good  Providence  provided  for 
His  children  bounteous  grace  in  the  Sacraments  of  His 
Church. 

And  His  children,  knowing  that  the  provision  made  by 
their  All-wise  Father  must  be  both  useful  and  necessary, 
willingly  obey  His  invitation  ? 

Alas  !  far  otherwise.  How  we  shrink  from  the  Sacrament 
of  Penance.  How  easy  it  is  to  find  excuse  why  we  should 
avoid,  postpone,  neglect  our  Confessions. 

We  say  that  we  value  the  daily  Mass  above  everything  ; 
but  how  rarely  we  attend. 

Jesus  waits  at  the  Altar,  saying,  "Come,  for  all  things 
are  now  ready." 

And  we  —  we  are  unready.  Any  excuse  is  good  enough 
to  keep  us  back  from  our  Communions. 

Where,  alas  !  is  the  "  perpetual  fear  and  love"  in  which 
we  pray  to  be  kept  ? 

And  yet,  the  Love  of  Jesus  never  varies.  He  never  fails 
in  willingness  to  help  and  govern.  He  calls  us  daily  from 
the  Altar  to  come  to  the  sheltering  protection  of  His  good 
Providence. 

Ask  Him  to  give  you  — 

(i.)     Sorrow  for  lack  of  godly  fear  and  of  love  to  God 
and  man. 


Second  Sun&as  after  tlrfnits         19 * 

(ii.)  Such  a  vision  of  His  Love  in  inviting  you  to  the 
Holy  Eucharist  as  shall  put  to  flight  all  hollow 
excuses. 

(iii.)  Grace  to  bring  your  powers,  which  are  halt, 
maimed,  blind,  and  lame,  to  Him,  that  His 
Heavenly  Banquet  may  fill  them  with  fresh 
life  and  vigour.1 

1  "A  Year  of  Eucharists." 


Third  Sunday  after  Trinity 

The  Collect. — O  Lord,  we  beseech  Thee  mercifully  to 
hear  us ;  and  grant  that  we,  to  whom  Thou  hast  given  an 
hearty  desire  to  pray,  may  by  Thy  mighty  aid  be  defended 
and  comforted  in  all  dangers  and  adversities ;  through 
Jesus  Christ  our  Lord."  Amen. 

The  Epistle.— \  St.  Peter  v.  5.     The  Gospel.—^..  Luke 


There  seems  almost  a  distant  echo  of  Whitsuntide  in  the 
Collect  for  to-day. 

"Leave  us  not  comfortless;  but  send  to  us  Thy  Holy 
Ghost  to  comfort  us,"  we  said  on  the  Sunday  after 
Ascension. 

"  That  we,  to  whom  Thou  hast  given  an  hearty  desire  to 
pray,  may  be  comforted"  we  say  to-day. 

And  the  "hearty  desire"  is  the  gift  of  God's  Holy 
Spirit;  for  "the  Spirit  also  helpeth  our  infirmities,"  and 
breathes  into  our  souls  the  wish  to  pray  and  the  power  to 
pray  aright. 

"  I  will  pour  upon  the  house  of  David,  and  upon 
the  inhabitants  of  Jerusalem,  the  spirit  of  grace  and 
of  supplications." 

Our  prayer  is  called  forth  by  the  sense  of  danger,  of  our 
weakness,  and  our  need. 

God's  "  good  Providence  "  defends  us,  His  Holy  Spirit 
193 


Ubirfc  SunfcaE  after  Urinits         193 

comforts  us  as  we  encounter  the  danger  and  experience 
the  adversities : 

"When  thou  passest  through  the  waters  I  will  be 
with  thee ;  and  through  the  rivers  they  shall  not  over- 
flow thee." 

Of  God's  willingness  to  hear  we  can  have  no  doubt. 
We  appeal  to  Him  to  hear  us  "  mercifully,"  being  so  con- 
scious of  our  need  of  mercy — 

(a)  Because  of  our  neglect  of  prayer,  and  of  our 
coldness  and  want  of  faith  when  we  do  pray. 

(£)  Because  of  our  ingratitude  and  forgetfulness  when 
God  has  vouchsafed  an  answer  to  the  prayers 
uttered  in  time  of  danger  and  adversity. 

(c)  Because  of  our  want  of  effort  to  render  our  prayers 
effective,  e.g.  "  Lead  us  not  into  temptation," 
and  we  take  no  pains  to  avoid  temptation. 

The  remembrance  of  the  past  makes  us  ask  for  a  merci- 
ful hearing  of  our  prayers. 

The  Epistle  shows  us  what  are  the  dangers  and  adversity 
to  which  we  are  exposed. 

Only  the  "  mighty  aid  "  of  God  our  Father  can  defend 
and  comfort  us. 

"  Our  adversary  the  devil,  as  a  roaring  lion,  walketh 
about  seeking  whom  he  may  devour." 

"  Whom  resist  stedfast  in  the  faith  : "  the  faith,  the 
Catholic  Faith,  faith  in  the  Incarnation,  and  in  the 
Sacraments  of  Christ's  Holy  Church. 

We  are  not  alone  in  the  conflict,  for  "  the  same  afflictions 
are  accomplished  in  your  brethren  that  are  in  the  world." 

"  I  believe  in  the  Communion  of  Saints."  "  If  one 
member  suffer,  all  the  members  suffer  with  it" 

"  Seeing  we  also  are  compassed  about  with  so  great 
a  cloud  of  witnesses,  ...  let  us  run  with  patience 
the  race  that  is  set  before  us." 

N 


{preparation  for  Communion 


Because  of  our  own  frailty  and  past  yielding,  as  well  as 
because  of  the  malignity  of  Satan,  the  danger  must  be  great, 
the  adversity  must  be  keen. 

But  "  the  Mighty  Hand  of  God  "  overrules  all  for  our 
perfecting. 

His  power  is  contrasted  with  our  weakness,  so  often 
self-caused.  Hence  the  exhortation  to  humility. 

His  purpose  is  to  "exalt  us,"  but  —  "he  that  humbleth 
himself  shall  be  exalted." 

In  the  midst  of  the  storm  of  adversity  there  comes  the 
rainbow  of  hope.  "  He  careth  for  you." 

"  In  the  fourth  watch  of  the  night  Jesus  went  unto 
them,  walking  on  the  sea." 

"And  straightway  Jesus  spake  unto  them,  saying, 
Be  of  good  cheer  ;  it  is  I  ;  be  not  afraid." 
Consider  the  defence  and  comfort  of  the  Presence  of 
Jesus 

Note  the  eternal  purpose  of  God,  and  the  means  by 
which  its  fulfilment  is  to  be  accomplished  : 

"  The  God  of  all  grace,  Who  hath  called  us  into  His 
eternal  glory  by  Christ  Jesus." 

He  has  called  us  into  His  eternal  glory  in  Christ  Jesus 
now,  through  virtue  of  our  Baptism.  He  wills  that  we 
should  be  partakers  of  that  glory  in  its  fulness  hereafter  : 

"Father,  I  will  that  they  also,  whom  Thou  hast 
given  Me,  be  with  Me  where  I  am:  that  they  may 
behold  My  glory,  which  Thou  hast  given  Me." 

But  to  be  partakers  of  His  glory,  we  must  be  partakers 
of  His  sufferings  : 

"After  that  ye  have  suffered  awhile,  make  you 
perfect,  stablish,  strengthen,  settle  you." 

The  grace  of  the  "God  of  all.  grace"  is  sufficient  for  us; 


Sun&as  after  Urinits         195 

it  can,  and  will,  stablish,  strengthen,  perfect  those  who 
accept  the  loving  discipline  of  their  Heavenly  Father. 

The  Gospel  contains  points  which  illustrate  the  teaching 
we  have  gathered  from  the  Epistle. 

The  publicans  and  sinners,  from  a  sense  of  sin,  and  a 
realised  need,  have  "a  hearty  desire"  to  "hear  Him." 
They  draw  near  with  humility  to  the  Friend  of  sinners. 

It  is  a  repetition  of  that  which  we  saw  last  Sunday 
when  the  poor,  the  maimed,  the  halt,  and  the  blind  were 
brought  in. 

They  are  contrasted  with  the  Pharisees  and  Scribes,  the 
self-righteous,  who  are  not  "clothed  with  humility." 

And  yet,  from  these  self-righteous  ones  we  have  the 
highest  testimony  to  the  Saviour's  love : 

"  This  Man  receiveth  sinners  and  eateth  with  them." 
"  Who  for  us  men  and  for  our  salvation  came  down 

from  heaven,  and  was  Incarnate  by  the  Holy  Ghost  of 

the  Virgin  Mary,  and  was  made  Man." 

It  is  our  sole  hope,  our  sole  ground  of  confidence — 
"This  Man  receiveth  sinners" 

We  know  ourselves  to  be  sinners.  As  we  listen  to  His 
gracious  invitation  to  approach  the  Holy  Eucharist,  we 
realise  our  true  position. 

What  hope  would  there  be  for  us  in  this  life,  or  in  death, 
if  we  did  not  believe  that  Jesus  is  willing  to  receive 
sinners  ? 

"  If  the  righteous  scarcely  be  saved,  where  shall  the 
ungodly  and  the  sinner  appear  ?  " 

Who  are  they  whom  Christ  invites  to  sit  at  meat  with 
Him  in  the  Holy  Eucharist  ?  Sinners  who  have  repented 
of  their  sins. 


196         {preparation  for  Communion 

"  Ye  that  do  truly  and  earnestly  repent  you  of  your 
sins,  draw  near  with  faith,  and  take  this  Holy  Sacra- 
ment to  your  comfort" 

"  Come  unto  Me  all  that  travail  and  are  heavy  laden, 
and  I  will  refresh  you." 

"This  is  a  true  saying  and  worthy  of  all  men  to  be 
received,  that  Christ  Jesus  came  into  the  world  to  save 
sinners." 

The  whole  service  of  the  Holy  Eucharist  is  full  of  the 
sume  thought : 

"  We  are  not  worthy  so  much  as  to  gather  up  the 
crumbs  under  Thy  Table." 

"  O  Lord  God,  Lamb  of  God,  Son  of  the  Father, 
that  takest  away  the  sins  of  the  world,  have  mercy 
upon  us." 

Truly,  "this  Man  receiveth  sinners  and  eateth  with 
them." 

Two  parables  are  included  in  the  Gospel,  the  Lost  Sheep, 
and  the  Lost  Piece  of  Money. 

The  sheep,  though  lost,  belongs  to  the  Man,  its  owner, 
still.  The  piece  of  money,  though  lost,  bears  still  its 
Maker's  "image  and  superscription." 

The  ninety  and  nine — the  self-righteous — are  left,  that 
the  one  lost  sheep  may  be  found. 

It  is  Christ  Himself  in  the  first  parable  Who  seeks ;  it  is 
the  Church  in  the  second. 

But  the  work  of  saving  is  the  same ;  the  unwearied  search 
is  the  same.  "  Until  He  find  it ; '  "  till  she  find  it." 

How  marvellous  is  the  Love  of  Jesus !  In  spite  of  all 
the  "rebellion,  ingratitude,  foolish,  wayward  wandering  of 
the  lost  sheep,  He  goes  on  seeking  "  until  He  finds  it" 

The  joy  of  the  Saviour,  the  joy  of  the  Angels  of  God, 
over  "  one  sinner  that  repenteth." 


Sun&ap  after  Urinitp          197 

No  means  have  been  neglected;  day  and  night  the 
search  has  gone  on.  The  father  has  waited  long  years 
for  his  son's  return;  Christ  has  sought;  the  Holy  Spirit 
has  pleaded. 

At  last  love  has  won  the  victory.  The  sheep  is  found, 
the  lost  piece  of  money  has  been  regained. 

"This  my  son  was  dead,  and  is  alive  again;  he 
was  lost,  and  is  found." 

Perhaps  we  can  trace  our  own  history  in  the  parable ; 
— "  was  lost,  and  is  found." 

Perhaps  Christ  still  searches  upon  the  mountains,  and 
His  Church  still  seeks,  because  we  still  wander  heedlessly. 

Perhaps,  still  wrapped  in  the  pride  of  self-righteousness, 
we  have  no  consciousness  of  sin,  and  consequently  no 
hearty  desire  to  be  delivered  from  the  dangers  with  which 
the  Good  Shepherd  sees  us  to  be  surrounded. 

Perhaps  the  Angels  still  tarry,  unable  to  raise  the  song  of 
triumph,  because  we  put  off  repentance. 

Jesus  seeks  us  in  the  Holy  Eucharist.  The  Holy  Spirit 
pleads  with  us. 

God  waits  for  our  prayers,  is  ready  to  defend  and  corn- 
fort  us,  be  our  needs  what  they  may.  All  turns  upon  our 
willingness. 

In  preparation  for  your  Communion,  pray — 
(i.)    For  "  hearty  desire  ; " 

(ii.)    For  the  grace  of  humility; 

(iii.)  For  willingness  to  accept  the  loving  discipline  of 
"the  God  of  all  grace." 


Fourth  Sunday  after  Trinity 

The  Collect. — O  God,  the  Protector  of  all  that  trust  in 
Thee,  without  Whom  nothing  is  strong,  nothing  is  holy ; 
Increase  and  multiply  upon  us  Thy  Mercy;  that,  Thou 
being  our  Ruler  and  Guide,  we  may  so  pass  through  things 
temporal,  that  we  finally  lose  not  the  things  eternal :  Grant 
this,  O  Heavenly  Father,  for  Jesus  Christ's  sake  our  Lord. 
Amen. 

The  Epistle.— Romans  viii.  18.  The  Gospel.—  St.  Luke 
vi.  36. 

As  children  of  the  Holy  Church,  brought  up  in  "  sted- 
fast  fear  and  love,"  and  possessed  of  a  "  hearty  desire,"  we 
place  our  trust  in  God  as  our  Protector  in  all  dangers  and 
adversities. 

The  knowledge  which  these  dangers  and  adversities  has 
brought  has  been  the  knowledge  of 

(a)  Our  weakness  and  insufficiency ; 
(If)  The  root  of  that  weakness,  viz.  sin. 

And  so  with  joy  and  trust  we  turn  to  One  in  Whom  is  a 
strength  which  is  capable  of  communication  to  us :  Whose 
Holiness,  by  the  operation  of  the  Holy  Ghost,  can,  in  a 
measure,  be  formed  in  us  His  members. 

"  Strength  and  holiness."  How  the  lack  of  the  qualities 
which  these  two  words  express  runs  through  all  our  self- 
examination  before  our  Communions. 

198 


ffourtb  Sunfcap  after  Urinity         199 

"  Weakness  and  unholiness,"  those  are  what  we  bewail. 
Weakness  of  purpose,  weakness  of  resolution,  weakness  of 
the  will. 

Unholiness  in  thought,  word,  and  deed  :  even  in  our 
best  moments,  even  before  the  Altar. 

"Without  Whom  nothing  is  strong,  nothing  is  holy." 

Yes,  there  lies  the  secret  of  our  failure.  If  the  life  be 
lived  apart  from  God,  "  without "  Him,  without  reliance 
upon  grace,  only  in  our  own  strength  and  sense  of  good- 
ness— what  wonder  is  it  that  we  fail  ? 

And  our  prayer  is  the  heaven-taught  prayer  of  trust,  of 
confidence,  of  boldness. 

"Your  Father  is  merciful,"  says  the  First-Begotten,  in 
the  Gospel  for  to-day  ;  and  so  we,  "  the  sons  of  God,"  dare 
to  say,  "  increase  and  multiply  upon  us  Thy  Mercy." 

We  own  that  it  has  been  extended  to  us  already ;  but  as 
we  "groan  within  ourselves,  waiting  for  the  adoption,  to 
wit,  the  redemption  of  our  body,"  as  the  consciousness  of 
weakness  and  unholiness  presses  hard  upon  us,  our  need 
and  trust  combined  find  expression  in  the  cry,  "  increase 
and  multiply  Thy  Mercy." 

And  God,  "  Who  is  rich  in  Mercy,"  meets  His  children  in 
the  Sacrament  of  the  Altar,  that  He  may  "  give  them  meat 
enough." 

"  He  rained  down  manna  upon  them  for  to  eat : 
and  gave  them  food  from  heaven." 

"  Who  giveth  food  to  all  flesh  :  for  His  Mercy  en- 
dureth  for  ever." 

What  willingness  must  have  been  revealed  in  God  our 
Father,  for  us  to  be  encouraged  to  make  such  petitions  ! 
Our  Communions  are  so  frequent,  and  each  Communion 


200         preparation  for  Communion 

is  an  opportunity  for  the  increase  and  multiplying  of  the 
outpouring  of  Mercy. 

Surely  we  ought  to  "go  from  strength  to  strength,"  till 
we  appear  before  our  God  in  Sion,  with  the  thanksgiving  of 
our  lives  for  mercies  numberless. 

And  how  is  the  Mercy  for  which  we  pray  to  be  mani- 
fested to  us  ? 

In  governance  and  guidance.  "  That  Thou  being  our 
Ruler  and  Guide." 

Self-rule  leads  to  misery:  God's  rule  leads  to  peace  and  rest. 

"  The  wicked  " — those  whose  lives  are  ruled  by  self — 
"  are  like  the  troubled  sea."  But,  "  Great  is  the  peace  that 
they  have  who  love  Thy  law." 

"  We  must  accept  all  the  circumstances  of  life,  with  the 
duties  which  arise  out  of  them,  as  being  God's  law  for  our 
own  selves." 

"  Thus  shall  we  find  a  delight  in  everything,  whether  of 
joy  or  sorrow,  because  it  is  to  us  a  means  of  glorifying 
God."1 

"  Out  of  thee  "  —  Bethlehem  —  "  shall  come  a 
Governor,  that  shall  rule  My  people  Israel." 

"  I  have  appointed  Him  " — the  true  Solomon — "  to 
be  Ruler  over  Israel  and  over  Judah." 

"  He  taught  as  One  having  authority,"  and  to  His  com- 
mands we  are  bound  to  render  obedience : 

"A  new  commandment  give  I  unto  you,  that  ye 
love  one  another." 

Listen  to  His  words  in  the  Gospel  for  to-day : 

"Be  ye  therefore  merciful,  as  your  Father  also  is 
merciful." 

1  "  The  Way  of  Holiness,"  Rev.  R.  M.  Benson. 


dfourtb  Sunfcas  after  ZTrinfts        201 

"Judge  not,"  "condemn  not;"  "forgive."  They  are 
the  decrees  of  our  Ruler,  and  we  who  pray  for  a  merciful 
judgment,  and  know  what  forgiveness  means,  must  not  fail 
in  the  duty  of  obedience. 

He  Who  commands  has  also  set  us  the  example  of 
obedience,  "  Lo,  I  come,  to  do  Thy  Will,  O  God." 

God,  in  Christ,  is  alike  the  Rule  and  Guide  of  all  human 
lives,  from  the  cradle  to  the  grave. 

Born  of  the  Virgin  Mary — Child — Boy — Man — shar- 
ing the  sorrows  as  the  joys  of  life.  "  He  suffered  and  was 
buried." 

Through  all  the  stages  of  life's  journey,  through  all  the 
circumstances  of  that  life,  He,  and  He  only,  is  the  Ruler 
and  the  Guide : 

"  I  am  the  Way,  the  Truth,  and  the  Life." 
"  And  when  He  had  spoken  this,  He  saith  unto 
him,  Follow  Me." 

And  why  do  we  need  such  a  Ruler  and  Guide  ?  Because 
of  the  peril  in  which  we  stand. 

"  That  we  may  so  pass  through  things  temporal  that  we 
finally  lose  not  the  things  eternal" — "the  glory  which 
shall  be  revealed "  of  the  Epistle. 

"The  things  eternal,"  these  may  be  lost.  How?  By 
the  misuse  of  the  things  temporal. 

"  Son,  remember  that  thou  in  thy  lifetime  receivedst 
thy  good  things." 

"  Unto  one  He  gave  five  talents ;  to  another  two, 
and  to  another  one ;  to  every  man  according  to  his 
several  ability." 

"  Cast  ye  the  unprofitable  servant  into  outer  dark- 
ness." 

The  loss  of  the  things  eternal  was  the  consequence  of 
unprofitable  use  of  the  things  temporal. 


202          preparation  for  Communion 

He  Who  came  to  share  these  "things  temporal,"  and 
Who,  in  the  Blessed  Sacrament,  still  clothes  Himself  in 
the  accidents  of  things  perishable,  came  to  give  us  an  ex- 
ample in  all  duties  and  relationships  of  life. 

He  on  the  Cross  could  look  up  to  God  His  Father,  down 
upon  His  Mother,  around  upon  His  disciples,  and  in  full 
consciousness  of  duty  done  at  every  point,  could  rest  upon 
the  Love  Eternal : 

"It   is    finished."      "Father,   into    Thy    hands    I 
commend  My  Spirit." 

On  the  Cross  He  forgave,  He  condemned  not,  He 
showed  mercy. 

Can  we  withhold  obedience  to  the  commands  of  such  a 
Teacher,  such  a  Guide? 

In  the  Blessed  Sacrament  He,  the  same  Jesus,  Son  of 
God  and  Son  of  Man,  still  meets  His  brethren. 

Every  word  of  the  Collect  seems  to  find  its  fulfilment 
in  Him. 

Trembling,  we  yet  put  our  trust  in  Thee,  and  Thou  art 
our  Protector. 

Weak,  and  conscious  of  unholiness,  we  yet  dare  to 
draw  near  to  Thee,  the  Fountain  of  all  strength  and 
holiness. 

We  have  known  Thy  mercy,  and  yet  our  necessities  and 
our  falls  make  us  plead  for  further  manifestations  of  that 
mercy,  against  which  we  own  we  have  presumed. 

We  would  not  lose  the  sight  of  Thy  glory.  In  our 
better  moments  we  long  to  see  Thee,  to  be  with  Thee 
where  Thou  art. 

But  "  I  find  a  law  that,  when  I  would  do  good,  evil  is 
present  with  me." 

In  the  Holy  Eucharist  He  draws  near  Who  knows,  with 


jfourtb  Simfcas  after  ZTrtnitE        203 

the  knowledge  of  perfect  experience,   all  our   trials   and 
difficulties  and  dangers. 

He  draws  near  Who  knows,  with  an  all-perfect  know- 
ledge, our  weaknesses  and  our  desires,  our  shrinkings  and 
our  hopes. 

"  Then  were  the  disciples  glad  when  they  saw  the 
Lord." 

"And  it  came  to  pass,  as  He  sat  at  meat  with 
them,  He  took  bread,  and  blessed  it,  and  brake,  and 
gave  to  them." 

"  And  their  eyes  were  opened,  and  they  knew  Him. " 
True,  we  fear,  because  life  is  so  awful,  its  issues  so 
momentous,  the   "  things   temporal "   so  soon   to  vanish 
away. 

But,  "  Be  not  afraid,  for  I  am  with  Thee." 

We  go  back  from  our  Communion,  from  the  presence  of 
Eternal  Love,  to  the  shadows  of  earth,  with  the  promise 
sounding  in  our  ears  : 

"  The  Lord  is  my  Shepherd :  therefore  can  I  lack 
nothing." 

"  He  shall  feed  me  in  a  green  pasture :  and  lead  me 
forth  beside  the  waters  of  comfort." 

"Thy  loving-kindness  and  mercy  shall  follow  me 
all  the  days  of  my  life  :  and  I  will  dwell  in  the  House 
of  the  Lord  for  ever." 


Fifth  Sunday  after  Trinity 

The  Collect.—  Grant,  O  Lord,  we  beseech  Thee,  that  the 
course  of  this  world  may  be  so  peaceably  ordered  by  Thy 
governance,  that  Thy  Church  may  joyfully  serve  Thee  in 
all  godly  quietness  ;  through  Jesus  Christ  our  Lord.  Amen. 

The  Epistle.— \  St.  Peter  iii.  8.  The  Gospel.— St.  Luke 
v.  i. 


Fret,  worry,  anxiety — how  much  we  know  about  them 
as  we  pass  so  quickly  through  the  weeks  which  hurry  by ! 
"  The  heart  knoweth  its  own  bitterness ; "  and  who  among 
us  is  free  from  cares  of  one  form  or  another  ? 

Peace,  joy,  quiet  service — well,  we  look  for  them,  we 
hope  for  them;  but  again  and  again  we  say,  "Not  here; 
some  day  perhaps,  in  the  better  land — if  by  God's  grace  we 
reach  it — that  land  where  '  His  servants  shall  serve  Him,' 
and  joy  and  peace  at  length  be  perfected." 

And  yet  the  Master  said,  "  Peace  I  leave  with  you,  My 
peace  I  give  unto  you." 

The  words  are  words  of  power ;  of  One  Who  not  only 
has  the  wish  but  the  right  to  bestow  that  of  which  He 
speaks. 

"In  the  world  ye  shall  have  tribulation."  He  hides 
nothing  from  them  ;  the  tribulation  must  come,  for  the  chaff 
must  be  winnowed  from  the  wheat. 

"  The  trial  of  your  faith  worketh  patience ; "  but  "  be  of 

204 


jfittb  Sunfcas  after  Urinits          205 

good  cheer,"  "your  heart  shall  rejoice,  and  your  joy  no 
man  taketh  from  you." 


How  the  Collect  for  this  week  seems  to  gather  up  such 
thoughts — the  very  thoughts  we,  fretted,  worried,  anxious 
beings  want ;  bringing  them  like  a  strain  of  heavenly  music 
to  our  ears,  as  we  meet  in  preparation  for  our  Communion 
with  our  Lord. 

We  are  the  children  of  the  Church,  living  in  the  midst  of 
the  world ;  in  it,  yet  not  of  it.  And  we  draw  near  to  Him 
Whose  rule  is  over  all,  over  the  Church,  the  world,  and  our 
individual  lives. 

"  Grant,"  we  say,  "  that  the  course  of  this  world  may  be 
so  peaceably  ordered  by  Thy  governance,  that  Thy  Church 
may  joyfully  serve  Thee  in  all  godly  quietness." 

"  Pacifice  nobis,"  the  old  Collect  said ;  "  make  peace  for 
us,"  that  Thy  Church  may  serve  Thee  "in  tranquiM 
devotione." 

We  can  understand  what  the  words  must  have  meant 
when  the  Church  was  surrounded  with  bitter  persecution, 
and  what  significance  they  would  have  on  the  lips  of  those 
who  might,  at  any  hour,  be  called  upon  to  face  the  sword 
or  fire  of  martyrdom. 

Still  we  need  no  less  than  they  to  pray  that  the  world 
may  be  ordered  by  God's  governance. 

The  dangers  which  surround  the  Church  of  Christ  may 
change,  but  they  do  not  diminish. 

The  only  foundation  of  peace  for  her  children  lies  in 
unshaken  faith  in  the  Living  Power  of  Christ  her  Head,  and 
in  unswerving  attachment  to  the  Person  of  Him  Who  is  our 
Redeemer  and  our  King. 


206          preparation  for  Communion 

This,  and  this  only,  can  lead  to  godly  quietness  and 
tranquil  devotion. 


Turning  to  the  Epistle  and  Gospel,  we  find  in  both  of 
them  the  means  by  which  God  proposes  to  accomplish 
what  we  ask ;  the  Epistle  setting  before  us  our  part,  and 
the  Gospel  God's  part  in  this  result. 

Our  part  in  the  accomplishment  of  this  result  is  self- 
government,  in  our  relation  to  each  other  and  in  our  rela- 
tion to  the  world. 

See  what  a  list  of  virtues  it  is  which  is  set  before  us  for  our 
example  and  our  peace. 

Unity,  compassion,  brotherly  love,  pity,  courtesy,  re- 
straint in  words,  truthfulness — what  peace  there  would  be 
in  home  and  heart  and  life  if  we  honestly  cultivated  such 
virtues ! 

How  many  of  the  frets  and  worries  and  anxieties,  of 
which  we  complain  so  often,  are  after  all  of  our  own  mak- 
ing ;  how  many  would  disappear  if  only  we  were  Christians 
in  deed  as  well  as  name. 

If  only  we  were  compassionate  to  one  another's  weak- 
nesses, pitiful  of  each  other's  faults,  restrained  in  conver- 
sation, forbearing  under  provocation,  what  a  different  world 
it  would  be ;  should  we  not  indeed  inherit  a  blessing,  even 
the  blessing  of  peace  ? 

And  then  comes  in  the  motive,  the  reason  why  we  should 
thus  rule  and  restrain  our  lives  and  spirits. 

It  is  the  constraining  thought  of  the  ever-present  Divine 
Governance : 

"  The  eyes  of  the  Lord  are  over  the  righteous,  and 
His  ears  are  open  unto  their  prayers." 


Jfiftb  Sunfcas  after  Urinits          207 

How  the  "  tranquil  devotion "  must  issue  from  such  a 
faith,  such  a  recollection  ! 

"  Who  is  he  that  will  harm  you  if  ye  be  followers  of 
that  which  is  good  ?  " 


The  Gospel,  half  miracle,  half  parable,  is  full  of  sugges- 
tiveness  in  connection  with  the  object  for  which  the  Collect 
prays. 

That  object  is,  "not  the  peaceable  ordering  of  the  world 
for  its  own  sake,  but  the  world  at  peace,  in  order  that 
the  Church  may  joyfully  serve  God  in  godly  quietness." l 

The  Gospel  sets  before  us  the  Church  as  in  a  picture ; 
there  is  the  "  one "  ship,  which  is  Simon's,  into  which  the 
Lord  enters. 

"It  is  'one*  to  note  the  unity  of  the  Church;  Simon's, 
to  note  its  Catholicity.  (It  cannot  be  the  mark  of 
exclusive  personal  preference,  because  Andrew  is  with 
him.)"1 

The  world  is  represented  under  two  figures,  "  the  shore  " 
and  "  the  deep."  The  Church,  like  the  ship,  is  by  God's 
command  "  thrust  out  a  little  from  the  land." 

Thrust  out ;  because  her  very  purpose  and  idea  is  to  be 
separated  from  the  world ;  to  be  "  in  it,  yet  not  of  it" 

And  yet  only  a  little  thrust  out,  because  she  must  take 
her  part  in  the  interests  and  occupations,  the  joys  and 
sorrows  of  men. 

Launching  out  "into  the  deep,"  different  as  the  figure 
seems,  has  much  in  it  of  the  same  truth. 

The  Church  is  in  the  world,  not  to  partake  of  its  restless- 
ness, but  to  catch  men  out  of  it. 

1  Bishop  Doane, 


preparation  tor  Communion 


The  Church  is  bidden  to  let  down  into  the  troubled 
waters  of  the  world  the  woven  net  of  dogmatic  teaching, 
and  thereby  to  rescue  souls  from  the  fret  and  change  and 
turmoil  of  life,  and  take  them  into  its  peace. 

Under  whichever  figure  we  consider  the  Church,  "  thrust 
out  a  little  from  the  land,"  or  engaged  in  the  active  work 
involved  in  launching  "  out  into  the  deep,"  there  is  peace 
in  her  midst,  joy  in  her  service,  for 

"  God  is  in  the  midst  of  her,  therefore  shall  she  not 

be  removed  :  God  shall  help  her,  and  that  right  early." 

"  Therefore  shall  we  not  fear,  though  the  earth  be 

moved  :  and  though  the  hills  be  carried  into  the  midst 

of  the  sea." 

"  Though  the  waters  thereof  rage  and  swell  :  and 
though  the  mountains  shake  at  the  tempest  of  the 
same." 

"  The  Lord  of  Hosts  is  with  us  :  the  God  of  Jacob 
is  our  Refuge." 

We  cannot  pass  by  the  picture  which  the  Gospel  gives 
us  of  the  effect  which  the  manifestations  of  Christ's  power 
had  upon  St.  Peter  : 

"  When  Simon  Peter  saw  it,  he  fell  down  at  Jesus' 
knees,  saying,  Depart  from  me,  for  I  am  a  sinful  man, 
O  Lord." 

The  Presence  of  the  All-  Holy  brought  to  him  only  the 
consciousness  of  his  own  fallen  and  lost  condition  ;  he  is 
filled  with  a  sense  of  umvorthiness  and  consequent  dread, 
and  prays  the  Lord  to  depart  from  him. 

How  different  is  the  scene  on  that  still,  calm  morning 
after  the  Resurrection,  when  again  the  Lord  stands  by  the 
lake,  and  again  works  the  miracle  of  love  and  power  : 

"Therefore,  that  disciple  whom  Jesus  loved  saith 
unto  Peter,  It  is  the  Lord.  Now  when  Simon  Peter 


jfittb  Sunfcap  after  TTrinits         209 

heard  that  it  was  the  Lord,  he  girt  his  fisher's  coat 
unto  him,  and  did  cast  himself  into  the  sea." 
Nothing  now  can  keep  him  from  his  Lord.     No  longer 
does  he  say  "  Depart " ;  he  is  filled  with  consuming  desire 
to  reach  the  Presence  of  his  Saviour,  and  to  rest  in  devotion 
at  His  Feet. 

"  Thrice  fallen,  thrice  restored  ! 
The  bitter  lesson  learnt. 
That  heart  for  Thee,  O  Lord, 
With  triple  ardour  burnt." 

Our  approach  to  our  Lord  to-morrow,  in  the  Blessed 
Sacrament,  is  a  personal  approach. 

Each  one  prepares,  each  one  draws  near  j  but  each  in  a 
different  spirit,  each  with  differing  wants  and  desires. 

All,  in  spirit,  want,  and  desire,  are  known  perfectly  and 
only  to  Him  to  Whom  we  draw  near,  and  in  Whose  Pres 
ence  we  shall  kneel. 

Each  soul  is  differently  affected  by  the  Presence  of  the 

Lord,  and  the  influence  of  that  Presence  depends  almost 

entirely  upon  the  soul's  condition  and  upon  its  preparation  : 

"  To  the  one  ...  a  savour  of  death  unto  death ; 

and  to  the  other  the  savour  of  life  unto  life." 

With  sin  unconfessed,  and  so  unforgiven,  we,  like  St. 
Peter,  dread  the  Presence  of  the  Holy  One,  even  while 
we  own  that  by  Him,  and  by  Him  alone,  can  we  hope  to 
obtain  deliverance  from  those  very  sins  which  make  us  fear. 

We  know  this  by  experience,  do  we  not?  How  often 
have  we  been  glad  in  our  secret  hearts  of  an  excuse  to 
stay  away  from  our  Communion,  making  the  most  of  the 
weather,  or  of  trifling  indisposition  ? 

The  real  truth,  which  we  could  not  tell  to  others  and 
would  hardly  allow  to  ourselves,  was,  that  we  were  con- 

o 


preparation  for  Communion 


scious  of  that  within  which  made  us  unfit  for  the  Presence 
of  our  Lord,  and  we  were  unwilling,  or  too  lazy,  or  too 
little  in  earnest,  to  do  that  which  could  make  us  worthy 
to  approach. 

"  Depart  from  me,"  we  said,  "  for  I  am  a  sinful  man,  O 
Lord." 

Who  can  take  away  the  sinfulness  which  thus  we  own, 
save  "  Jesus  only  "  ?  Who  but  He  can  heal  and  save  ? 

The  soul  which  has  witnessed  in  itself  the  Resurrection 
power  of  Christ,  and  beheld  the  wondrous  preparations  of 
Divine  Love  in  the  Sacraments  of  the  Church,  burns  with 
desire  to  humble  itself  at  the  Feet  of  Jesus. 

It  longs  to  pour  out  the  tale  of  its  sorrow  and  its  love,  to 
"behold  the  fair  beauty  of  the  Lord,  and  to  visit  His 
Temple." 

No  difficulty  will  stand  in  its  way  ;  no  thought  of  bodily 
discomfort,  no  fear  of  opposition  or  ridicule,  will  hinder  it. 
"  Like  as  the  hart  desireth  the  water  brooks  :    so 
longeth  my  soul  after  Thee,  O  God." 

"  My  soul  is  athirst  for  God,  yea,  even  for  the  living 
God  :  when  shall  I  come  to  appear  before  the  Pres- 
ence of  God  ?  " 

"  I  sought  Him,  but  I  found  Him  not." 
"It  was  but  a  little  while,  .  .  .  but  I  found  Him 
Whom  my  soul  loveth  :  I  held  Him,  and  would  not 
let  Him  go." 


Sixth  Sunday  after  Trinity 

The  Collect. — O  God,  Who  hast  prepared  for  them  that 
love  Thee  such  good  things  as  pass  man's  understanding ; 
Pour  into  our  hearts  such  love  toward  Thee,  that  we,  loving 
Thee  above  all  things,  may  obtain  Thy  promises,  which 
exceed  all  that  we  can  desire;  through  Jesus  Christ  our 
Lord.  Amen. 

The  Epistle.— Rom.  vl  3.     The  Gospel.— §\..  Matt.  v.  20. 


Surely  there  is  no  more  beautiful  Collect  than  this ! 
"The  Preparations  of  Love"  might  be  inscribed  at  the 
head  of  the  Services  for  the  day. 

God  prepares,  and  His  motive  is  love ;  man  receives,  and 
the  condition  for  reception  must  be  love. 

But  even  that  which  is  thus  the  condition  springs  not 
from  man  himself;  it  is  the  bounteous  gift  of  the  Love  of 
God,  Who  giveth  liberally  that  man  may  receive  fully ;  and 
so  we  say,  "  Pour  into  our  hearts  such  love  towards  Thee/' 


Yes,  "God  is  Love,"  and  a  twofold  question  suggests 
itself : 

(a)  What  has  Love  prepared  for  those  who  render  to 

Him  a  love  responsive  to  His  own  ? 
(l>)  Have  the   promises  to  do  with  the  future   only, 
or  are  they  connected  with  man  in  his  present 
life? 

•II 


212         preparation  for  Communion 

"Eye  hath  not  seen,  nor  ear  heard,  neither  have 
entered  into  the  heart  of  man  the  things  which  God 
hath  prepared  for  them  that  love  Him." 
The  natural  man  cannot  comprehend  what  are  the  things 
prepared  by  the  Love  of  God,  but  "God  hath  revealed 
them  unto  us  by  His  Spirit." 

They  are  future  in  their  fulness,  but  the  present  is  the 
preparation  of  God's  Love  for  the  completion  of  the  revela- 
tion and  the  satisfaction. 

The  supreme  satisfaction  of  man,  created  by  God  in  His 
own  Image,  is  the  knowledge  of  God ;  his  highest  bliss  is 
to  attain  to  a  perfect  and  unending  union  with  God  his 
Father,  his  Redeemer,  and  his  Sanctifier;  to  do  from  a 
spirit  of  perfected  love  the  Will  of  Father,  Son,  and  Holy 
Ghost : 

"  Blessed  are  the  pure  in  heart,  for  they  shall  see 
God." 

"This  is  life  eternal,  that  they  may  know  Thee 
the  only  true  God,  and  Jesus  Christ  Whom  Thou  hast 
sent." 

"  That  they  may  be  one,  even  as  We  are  One :  I  in 
them,  and  Thou  in  Me,  that  they  may  be  made  perfect 
in  One." 

"  If  a  man  love  Me,  he  will  keep  My  words :  and 
My  Father  will  love  him,  and  We  will  come  and  make 
Our  abode  with  him." 

"  Behold  the  tabernacle  of  God  is  with  men,  and  He 
will  dwell  with  them,  and  they  shall  be  His  people,  and 
God  Himself  shall  be  with  them,  and  be  their  God." 

"  And  His  servants  shall  serve  Him :  and  they  shall 
see  His  Face ;  and  His  name  shall  be  in  their  fore- 
heads." 

God  shall  be  all  in  all.  God  alone  shall  be  the  joy  and 
the  everlasting  blessedness  of  redeemed  humanity  in  the 
Heavenly  City. 


Sijtb  Sunfcag  after  ZErintts          213 

It  is  the  Presence  of  God  and  of  the  Lamb,  it  is  the 
knowledge  and  love  of  God  and  the  Lamb,  which  make 
the  blessedness  of  the  final  vision  of  the  Apostle  of  Love. 

It  is  our  dim  yearning  for  that  Presence  and  that  know- 
ledge which,  keeping  alive  within  us  the  assurance  that  we 
are  the  children  of  the  Highest,  sustains  us  in  the  dark 
struggles  of  our  sinful  life,  and  for  the  deepening  and  culti- 
vation of  which  we  find  our  Loving  God  has  made  prepara- 
tion in  the  present. 

The  Gospel  and  Epistle  tell  us  of  the  preparation  in  the 
present  for  the  obtaining  of  the  promised  inheritance. 

In  the  Gospel  the  old  dispensation  and  the  new  are 
sharply  contrasted. 

"  This  do  and  thou  shall  live  "  was  the  maxim  of  the  old 
covenant ;  to  "  love  God  above  all  things  "  is  the  demand 
of  the  new. 

The  Scribes  and  Pharisees  kept  "  the  letter,"  they  forgot 
"  the  spirit "  of  the  law. 

"  Our  higher,  harder  standard  is  to  keep  them  both, 
letter  and  spirit,  and  to  learn  that  what  calls  itself  spiritual 
religion,  despising  all  forms,  is  no  better  than  what  it  calls, 
somewhat  contemptuously,  formal  religion,  because  either 
of  these  two  is  just  half  what  God  commands." l 

Christ  tells  us  "  go  thy  way,"  "  be  reconciled,"  "  be  in 
charity  with  all  men,"  and  He  adds,  "  then  come  and  offer 
thy  gift." 

"  These  ought  ye  to  have  done,  and  not  to  leave  the 
other  undone." 

It  is  not  by  despising,  but  by  right  and  reverent  use  of 

1  Bishop  Doane,  "  Mosaics." 


preparation  for  Communion 


means  of  grace  that  our  righteousness  is  to  exceed  the 
righteousness  of  the  Scribes  and  Pharisees. 

"Thou  shall  not  kill,"  the  letter  of  the  old  law  said, 
"and  whosoever  shall  kill  shall  be  in  danger  of  the  judg- 
ment." 

Christ  says  that  God's  law  must  be  kept  by  the  heart, 
that  love  must  rule  there  ;  sins  of  thought  that  lack  either 
the  courage  or  the  opportunity  of  accomplishment  are  in 
God's  sight  as  sins  committed. 

And  so  by  correcting  and  controlling,  not  our  outward 
lives  only,  but  "the  thoughts  and  intents  of  our  hearts," 
our  righteousness  must  exceed  that  of  the  Scribes  and 
Pharisees. 

It  is  a  hard  lesson  and  a  high  standard.  Who  shall 
learn  it  ;  who  shall  attain  unto  it  ? 

"  Who  shall  ascend  into  the  hill  of  the  Lord  :  or 
who  shall  rise  up  in  His  holy  place  ?  " 

Man  alone  could  not  ;  man  had  fallen  from  knowledge, 
from  union,  and  from  love. 

But  Love  is  not  dead  :  while  God  lives  Love  lives  ;  and 
God  has  made  provision  of  love  now,  that  man  may  re-enter 
Paradise,  and  be  an  inhabitant  of  "  the  new  heavens  and 
the  new  earth,  wherein  dwelleth  righteousness." 

"Strait  is  the  gate  and  narrow  is  the  way  that  leadeth 
unto  life,"  but  each  step  of  the  heavenly  way  has  its  prepara- 
tion of  love,  if  only,  walking  in  the  Spirit,  we  are  illumined 
by  His  heavenly  light.  Those  who  climb  the  rugged  road 
are  the  children  of  the  Cross  whose  "leaves  are  for  the 
healing  of  the  nations." 


The  Epistle  takes  us  back  at  once  to  our  true  foundation 


Si£tb  Sunfcas  after  TTrtuits         215 


—  our  new  birth  in  Baptism,  and  to  the  consequent  "  good 
things  "  which,  through  our  union  with  Christ  therein,  God 
has  prepared  for  the  children  on  whose  love  He  has  so 
deep  a  claim. 

If  only  we  could  realise  our  position  as  baptized  into 
Christ,  members  of  the  living,  loving,  victorious,  triumphant 
Lord! 

How  different  things  look  when  we  stand  by  Him  ;  how 
entirely  changed  they  appear  when  we  stand  in  Him,  in 
conscious  union  with  Him,  and  look  upon  sin  with  His 
Eyes,  look  upon  difficulties  in  union  with  His  Spirit,  look 
upon  life  as  He  sees  it,  look  upon  ourselves  as  we  are 
in  Him  : 

"  Dead  indeed  unto  sin,  but  alive  unto  God  through 
Jesus  Christ  our  Lord." 


Each  Sunday  is  a  commemoration  of  the  Resurrection, 
and  on  each  Sunday  the  Church  speaks  to  those  who  are 
willing  to  listen  of  a  Resurrection  life,  begun  in  Baptism, 
maintained  by  sacramental  grace,  "through  the  power  of 
an  endless  life." 

The  righteousness  which  shall  "  exceed  the  righteousness 
of  the  Scribes  and  Pharisees  "  becomes  a  possibility  when 
we  contemplate  the  preparations  of  love  which  God  has 
made  for  His  children  through  sacramental  grace. 

"Begun,  continued,  and  ended  in  Thee."  How  the 
familiar  words  describe  the  risen  life  of  the  child  of 
God. 

Begun  in  Baptism ;  continued,  through  the  power  of  the 
Holy  Spirit,  by  Confirmation,  Penance,  and,  above  all,  by 
the  Blessed  Sacrament  of  the  Body  and  Blood  of  Christ— 


{preparation  for  Communion 


all  of  which  are  the  gifts  of  the  Love  of  God,  Father,  Son, 
and  Holy  Ghost 

How  wonderful  it  is  that  God  should  care  so  much  and 
prepare  so  lavishly  for  us,  and  that  we  should  care  so  little 
and  prepare  so  grudgingly  for  the  reception  of  His  gifts  ! 

"  Begun,  continued,  and  ended."  Yes,  all  God's  dealings 
lead  onward  to  the  end  He  has  in  view.  The  life  must 
end,  where  it  began,  in  God  : 

"  I  came  forth  from  the  Father,  again  I  leave  the 
world  and  go  to  the  Father." 

It  is  through  union  with  that  Incarnate  Life,  that  we 
who  began  and  have  continued  in  the  life  of  grace  may 
hope  to  end  in  the  fruition  of  His  glorious  Godhead. 


But  who  shall  dare  to  describe  the  preparations  of  Love 
in  that  Blessed  Sacrament  which  we  hope  to  approach 
to-morrow  ? 

We  can  only  take  the  jewels  of  the  heavenly  casket 
singly ;  we  can  take  but  one  thought  to-day — the  Presence 
of  the  Risen  Lord. 

We  come  to  no  dead  memorial,  no  shadow  of  the  past, 
no  fleeting  memory. 

We  come  to  the  Living  Presence  of  "  the  Man  of  Sorrows, 
acquainted  with  grief";  the  Sin-bearer,  the  Friend  of  sin- 
ners, the  King  in  His  beauty,  the  Victorious  Christ. 

"  I  need  Thy  presence  every  passing  hour,"  for  I  have 
sorrows  which  no  consolation,  no  sympathy  of  earth,  can 
take  away;  griefs  which  no  tears  can  assuage,  no  anguish 
of  remorse  alleviate. 

I  have  sins,  the  burden  of  which  presses  my  life  down  to 
the  dust;  sins,  the  memory  of  which  can  never  leave  me, 


Sijtb  Sunfcag  after  Urinits         217 

and  the  power  and  persistency  of  which  appal  me,  even 
as  I  bow  my  head  in  worship  before  the  Throne  of 
God. 

"O  send  out  Thy  light  and  Thy  truth,  that  they 
may  lead  me,  and  bring  me  unto  Thy  holy  hill,  and 
to  Thy  dwelling." 

"  And  that  I  may  go  to  the  Altar  of  God,  even  unto 
the  God  of  my  joy  and  gladness." 

"  Why  art  thou  so  heavy,  O  my  soul :  and  why  art 
thou  so  disquieted  within  me  ?  " 

"  O  put  thy  trust  in  God ;  for  I  will  yet  give  Him 
thanks,  which  is  the  help  of  my  countenance,  and 
my  God." 

Yes,  there  in  the  Sacrament  of  the  Altar,  I  seek  Him 
Whom  my  soul  desires  to  love,  and  there,  through  the  power 
of  the  Holy  Ghost,  I  find  Him  Who  bids  me  to  the  Sacri- 
fice which  "  the  Lord  hath  prepared." 

All,  through  Him,  may  I  there  offer ;  all  my  wishes,  my 
failures,  my  hopes,  my  fears,  my  prayers;  all,  in  the  still 
silence  of  His  Presence,  may  I  pour  out  into  the  Ear  that 
never  is  weary,  to  the  Heart  Whose  love  never  shrinks  and 
never  can  grow  cold. 

For  there  is  the  Living  Presence  of  the  Son  of  God,  Who 
is  the  Son  of  Mary,  and  He  waits  to  be  gracious,  demand- 
ing, week  by  week,  and  year  by  year,  "  Lovest  thou  Me  ?  " 

Apart  from  Him  I  dare  not  answer;  without  my  Com- 
munion I  cannot  reply. 

But  when  I  kneel  and  receive  that  highest,  best,  most 
wondrous  gift  of  Love;  when  I,  through  my  communion 
with  that  All-Holy  Body  and  that  All-Precious  Blood,  am 
made  "one  with  Christ  and  Christ  with  me,"  then  in  that 
mysterious  fellowship  with  my  Saviour,  my  Master,  and  my 


preparation  for  Communion 


God,  I  may  venture  to  breathe  the  answer  which  He  con- 
descends to  seek  — 

"Lord,  Thou  knowest  all  things  —  all  my  past,  all  my 
present,  all  my  failures,  and  all  Thine  own  dealings  with 
my  soul  —  Thou  knowest  that  I  love  Thee." 

"  Jesu,  my  Lord,  I  Thee  adore, 
O  make  me  love  Thee  more  and  more." 


Seventh  Sunday  after  Trinity 

The  Collect. — Lord  of  all  power  and  might,  Who  art  the 
Author  and  Giver  of  all  good  things ;  Graft  in  our  hearts 
the  love  of  Thy  Name,  increase  in  us  true  religion,  nourish 
us  with  all  goodness,  and  of  Thy  great  Mercy  keep  us  in 
the  same ;  through  Jesus  Christ  our  Lord.  Amen. 

The  Epistle. — Romans  vi.  19.  The  Gospel. — St.  Mark 
viii.  i. 


The  Church  is  ever  leading  her  children  into  deeper 
knowledge  and  fuller  appreciation  of  the  truth  which  it  is 
her  mission  to  teach  them. 

"Pour  into  our  hearts  such  love  toward  Thee,"  we 
prayed  last  Sunday ;  and  now  we  take  up  the  same  word 
and  the  same  thought,  "Graft  in  our  hearts  the  love  of 
Thy  Name,"  the  Name  of  Him  Whose  true,  best  Name  is 
Love. 

There  is  such  a  constant  contrast  in  the  Collects  be- 
tween man's  weakness  and  God's  Power. 

Our  Catechism  taught  us  that  our  duty  towards  God  is 
to  love  Him  ;  but,  as  we  also  learnt,  we  are  not  able  to  do 
these  things  of  ourselves. 

Experience  has  taught  us  the  truth  of  the  lesson  learnt  in 
childhood,  and  how  far  short  we  have  fallen  of  that  which 
we  ought  to  feel 

Man  needs  to  approach  One,  Who,  as  He  is  the  Source, 
219 


220         preparation  for  Communion 

so  also  is  willing  to  be  the  Giver,  of  that  virtue  which  he 
feels  he  so  greatly  needs. 

There  is  that  within  which  hinders,  that  which  man's 
own  effort  seems  incapable  of  removing. 

That  which  he  needs  must  come  from  without  himself, 
and  must  come  from  one  possessed  of  power  beyond  that 
of  which  man  himself  is  conscious. 

Hence  we  say  not  merely  "  Pour  into  our  hearts,"  but 
"  graft  in  our  hearts,"  the  love  which  is  Thy  due. 

See  what  grafting  implies. 

To  graft  you  must  cut,  cut  away  the  old,  the  wild,  the 
natural,  so  that  the  new,  the  fruitful,  may  little  by  little  take 
root  and  be  incorporated  in  the  life  of  the  parent  stem. 

"  My  Father  is  the  Husbandman." 

"  She  supposing  Him  to  be  the  Gardener." 

They  are  true  titles  :  the  Lord  of  all  power  and  might  is 
the  Husbandman ;  the  Author  and  Giver  of  all  good  things 
is  the  Gardener  of  the  Soul. 

It  is  His  Love  alone  which  could  see  in  us  any  hope  of 
fertility,  and  His  Power  alone  which  could  graft  in  our 
hardness  the  love  of  His  Holy  Name. 

We  must  be  prepared  for,  we  must  submit  to,  the  means 
which  He  sees  fit  to  use. 

He  knows  what  must  be  cut  away  in  order  that  the  true 
love  may  be  grafted  in. 

He  knows  what  is  necessary  for  growth,  and  it  is  for  us 
to  accept  in  true  humility  the  operations  of  His  Hand. 

"Great  things  doeth  He,  which  we  cannot  compre- 
hend." 

The  "  true  religion,"  for  the  increase  of  which  we  pray, 
can  only  be  the  fruit  of  love,  of  that  love  which  has  been 
grafted  in  our  hearts,  and  so  is  one  of  those  "good  things  " 


Seventb  Sun&aE  after  ZTrtntts       221 

which,  in  the  original  form  of  the  Collect,  we  ask  God  to 
nourish  and  preserve. 

"Ut  quse  sunt  bona  nutrias  ac  .  .  .  quae  sunt  nutrita 
custodias." 

"  Nourish  us  with  all  goodness,  and  of  Thy  great  mercy 
keep  us  in  the  same,"  our  translation  says. 

How  wonderful  is  God,  the  Lord  of  all  power  and  might, 
the  Author  and  Giver  of  all  good  things,  the  Nourisher  of 
that  which  He  engrafts,  and  the  constant  Preserver  of  that 
which  He  nourishes ! 

How  vain  it  seems  for  us  to  try  and  exhaust  the  thought 
of  the  boundless  wonders  of  our  God ! 

Yes,  our  God,  the  God  Who  holds  our  lives  in  the  hollow 
of  His  Hand ;  the  God  Who  wills  to  engraft  in  our  hearts 
the  love  of  Himself;  the  God  Whose  Hand  is  ever  ready 
to  pour  out  upon  us  the  abundance  of  His  mercy,  and 
Who  is  intent  upon  seeing  within  us  the  growth  of  true 
religion,  and  upon  keeping  us  in  the  fellowship  of  His 
Love. 

The  Epistle  for  last  Sunday  told  us  of  our  incorporation 
into  Christ,  our  grafting  into  His  Body  by  Holy  Baptism,  - 
through  which  we  became  "dead  indeed  unto  sin,  but 
alive  unto  God  through  Jesus  Christ  our  Lord." 

To-day  we  go  a  step  further.  We  are  baptized,  and 
God  is  our  God;  we  are  His  children,  and  to  Him  our 
obedience  is  due. 

"  What  fruit  had  ye  then  ?  "  the  Apostle  asks — in  your 
natural  and  ungrafted  state — "But  now  being  made  free 
from  sin,  ye  have  your  fruit  unto  holiness,  and  the  end 
everlasting  life." 

The  connection   with   the   thought   of   the   Collect  is 


222          [preparation  for  Communion 

apparent,  for  by  grafting,  cutting  away,  we  were  made 
free  from  sin. 

The  new  graft  is  to  bear  fruit  now,  and  in  the  end  is  to 
attain  everlasting  life ;  and  this  is  "  the  gift  of  God,  through 
Jesus  Christ  our  Lord." 

The  Gospel  sums  up  everything,  Power,  Love,  gifts, 
nourishing,  preservation. 

The  multitudes  are  fainting  with  hunger,  and  the  Heart 
of  Jesus  is  filled  with  compassion. 

His  Love  brings  His  Power  into  activity,  and  He,  Who 
is  the  Author,  becomes  the  Giver  of  all  good  gifts  to  those 
who  follow  Him. 

They  must  put  away  their  own  thoughts  and  reliance 
upon  their  own  resources,  looking  henceforth  only  to  Him. 

"  From  whence  can  a  man  satisfy  these  men  with  bread 
here  in  the  wilderness?"  No  man  could,  and  no  man 
can,  except  He  Who  is  the  True  Man,  the  Bread  that 
cometh  down  from  heaven. 

They  must  have  grafted  in  their  hearts  faith  in  His 
Person,  in  His  Love,  and  in  His  Power. 

They  must  obey  the  directions  which  He  conveys — "  He 
commanded  the  people  to  sit  down."  And  then  He  feeds 
them. 

And  yet  in  feeding  He  uses  means,  the  ministrations 
of  His  disciples,  the  bread  and  the  few  small  fishes. 

He  feeds  them,  and  none  are  sent  empty  away ;  all  are 
filled,  and  yet  there  is  abundance  and  to  spare. 

O  God,  our  God,  how  wonderful  art  Thou  in  Thy 
works !  O  Jesus,  our  Jesus,  how  wonderful  art  Thou  in 
Thy  Love;  how  unchanging  in  Thy  dealings  with  the 
weak,  perishing  children  of  men  ! 


Sex>entb  Sunbap  after  Urinitg        223 

We,  too,  have  "  nothing  to  eat."  We  feed  on  the  things 
of  this  world,  and  they  satisfy  us  not,  and  our  souls  are 
fainting  as  we  strive  to  follow  Thee  in  the  wilderness  of 
the  world. 

We  cling  to  earth  and  to  earthly  hopes,  believing  still 
that  earth  shall  give  us  something,  we  know  not  what, 
which  at  last  shall  sustain  and  satisfy  us. 

"  Graft  in  our  hearts  the  love  of  Thy  Name,"  and  faith 
in  Thy  Power.  Open  to  us  Thy  Hand,  and  give  us  that 
which  Thou  seest  that  we  need,  that  nourished  by  Thee 
we  may  attain  Jerusalem  on  high. 

And  He,  "the  same  yesterday,  to-day,  and  for  ever," 
hears  the  prayers,  the  sighings  of  His  people.  In  the 
Blessed  Sacrament,  ministered  to  us  by  an  earthly  ministry, 
utilising  earthly  means,  the  Bread  and  Wine  which  we 
offer  upon  His  Altar  in  obedience  to  His  command,  He 
provides  gifts  of  boundless  grace  for  His  brethren. 

His  heart  yearns  with  compassion  as  He  looks  upon  us, 
and  in  the  Eucharist  of  His  Love  He  gives  us  that  Bread 
which  is  His  Body,  that  Wine  which  is  His  Blood. 

He  desires  only  to  satisfy  the  true  hunger  of  our  souls, 
to  nourish  that  which  is  good  within  us  with  the  Divine 
Food. 

He  longs  that,  by  that  heavenly  communion,  true  re- 
ligion, which  is  rooted  and  grounded  in  love,  may  be 
increased  within  us,  and  that  by  His  abiding  Presence 
with  us  that  which  is  nourished  may  be  preserved. 

Yes,  "may  be  preserved."  For  "the  way"  is  long,  its 
weariness  is  great,  its  dangers  many. 

His  Love  is  not  merely  concerned  with  our  present,  He 
looks  onwards  to  the  end. 

He  wishes  us  to  sit  down  hereafter  at  the  Heavenly 


224          preparation  for  Communion 

Banquet  in  the  Kingdom  of  His  Father,  and  the  Gifts 
which  He  gives  now  are  to  sustain  the  soul  unto  everlast- 
ing life. 

In  Preparation — 

"  Unto  Thee  will  I  cry,  O  Lord  my  Strength  :  think 
no  scorn  of  me ;  lest,  if  Thou  make  as  though  Thou 
hearest  not,  I  become  like  them  that  go  down  into 
the  pit." 

In  Communion — 

"  He  filled  them  with  the  Bread  of  Heaven." 

In  Thanksgiving — 

"  God  is  the  Strength  of  my  heart,  and  my  portion 
for  ever." 


Eighth  Sunday  after  Trinity 

TJie  Collect. — O  God,  Whose  never-failing  providence 
ordereth  all  things  both  in  heaven  and  earth ;  We  humbly 
beseech  Thee  to  put  away  from  us  all  hurtful  things,  and 
to  give  us  those  things  which  be  profitable  for  us  ;  through 
Jesus  Christ  our  Lord.  Amen. 

The  Epistle. — Rom.  viii.  12.     The  Gospel. — St.  Matt.  vii. 


There  is  a  great  resemblance  between  the  Collects  for 
the  eighth  and  the  fifteenth  Sundays  after  Trinity  in  their 
concluding  petitions. 

In  the  former  we  "  humbly  beseech  "  God  to  "  put  away 
from  us  all  hurtful  things  and  to  give  us  those  things  which 
be  profitable  for  us." 

In  the  latter,  having  acknowledged  our  own  frailty  and 
dependence  upon  God,  we  pray  Him  to  "  keep  us  ever  by 
His  help  from  all  things  hurtful"  and  to  "lead  us  to  all 
things  profitable  to  our  salvation." 

The  thought  of  the  second  of  the  two  Collects  is  an 
amplification  of  that  for  to-morrow,  conveying  as  it  does 
to  us  the  lesson  of  the  true  light  in  which  we  are  to  regard 
the  circumstances  of  our  lives. 

The  question  is  whether  they  are  hurtful  or  profitable  to 
us,  not  as  children  of  time,  but  as  children  of  eternity ;  not 
as  heirs  of  earthly  possessions,  but  as  heirs  of  salvation  : 
"  profitable  to  our  salvation." 


226         preparation  for  Communion 

"  Brethren,  we  are  debtors,  not  to  the  flesh,  to  live  after 
the  flesh."  We  have  by  Baptism  been  grafted  into  the 
Body  of  Christ,  and  our  life  is  hid  with  Christ  in  God. 
"  As  many  as  are  led  by  the  Spirit  of  God  they  are  the 
sons  of  God." 

The  hurtful  things,  therefore,  are  all  that  hinder,  the 
profitable  are  those  which  aid,  our  spiritual  progress  and 
perfecting  as  the  sons  of  God. 

"  The  sons  of  God."  Yes,  "  for  ye  have  not  received  the 
spirit  of  bondage  again  to  fear;  but  ye  have  received  the 
spirit  of  adoption,  whereby  we  cry,  Abba,  Father." 

There  is  the  one  thought  of  the  day;  the  note  struck 
in  Epistle,  Gospel,  and  Collect. 

We  through  adoption  and  grace  are  the  sons  of  God, 
and  God,  in  Christ,  has  revealed  Himself  to  us  as  "  Our 
Father : " 

"The  Spirit  itself  beareth  witness  with  our  spirit, 
that  we  are  the  children  of  God  :  and  if  children,  then 
heirs  :  heirs  of  God,  and  joint-heirs  with  Christ :  if  so 
be  that  we  suffer  with  Him,  that  we  may  be  also 
glorified  together." 

He,  the  true  Son  of  God,  in  His  Agony  in  Gethsemane, 
thrice  prayed,  "  Abba,  Father,  .  .  .  not  My  will,  but  Thine 
be  done." 

And  the  mark  of  the  sons  of  God,  so  the  Gospel  tells 
us,  is  that  they  too,  if  they  would  be  glorified  with  the  Son 
of  God,  and  enter  into  the  Kingdom  of  Heaven,  must  do 
the  Will  of  His  Father  which  is  in  Heaven. 


And  so  now  you  can  tell  what  the  Collect  really  means 
when  it  says,  "  O  God,  Whose  never-failing  Providence." 
It  is  not  an  unknown  irresponsible  power  which  orders 


Bigbtb  Sunfcap  after  UrfnttE         227 

all  things  by  an  iron  law,  taking  our  lives  into  the  grasp  of 
an  inflexible  machinery,  grinding  men  and  women  into  one 
stereotyped  pattern,  dealing  out  joys  and  sorrows  blindly. 

Indeed,  the  spirit  of  bondage  and  of  fear  would  be 
ours  were  that  the  rule  under  which  we  rested. 

True,  God  is  supreme,  and  is  the  Lord  of  all  power  and 
might;  true,  He  does  order  all  things  in  heaven  and  earth, 
and  they  who  break  His  laws  do  so  at  their  peril,  and  bring 
upon  themselves  the  penalty  of  their  disobedience. 

But  He  who  rules  is  "  Our  Father,"  and  the  laws  of  His 
Kingdom  are  dictated  by  a  Love  which  no  words  of  ours 
can  hope  to  portray. 

He  has  taken  us  into  union  with  Himself  as  His  children, 
the  members  of  His  own  dear  Son. 

We  live  now  in  the  home  of  God,  the  Church,  and  He  is 
preparing  us  by  the  discipline,  the  rule,  the  order  of  the 
earthly  home,  for  the  possibility  of  enjoyment  of  the 
Heavenly  Home. 

That  Home  it  was  to  which  the  true  Son  looked  forward 
with  such  longing,  when,  His  work  on  earth  being  almost 
done,  He  said — 

"  In  My  Father's  House  are  many  mansions  :  I  go 
to  prepare  a  place  for  you  ;  .  .  .  that  where  I  am,  there 
ye  may  be  also." 

Yes,  these  words  reveal  the  Mind  of  Christ,  in  Whom 
the  Love  of  the  Father  is  manifested  to  us. 

"  Having  loved  His  own,  He  loved  them,"  and  He  stills 
loves  them,  "  to  the  end." 

He  looks  forward  through  all  which  He  knows  they  must 
suffer  and  endure  as  they  follow  in  His  steps ;  He  looks 
forward  to  the  eternal  rest  and  union  with  Himself  which 
is  prepared  for  those  that  unfeignedly  love  Him. 


228         preparation  for  Communion 

"  O  God,  Whose  never- failing  Providence  ordereth  all 
things  both  in  heaven  and  earth" — that  then  is  our 
prayer. 

To  God,  our  Father,  we  approach  as  sons,  creeping 
under  the  shadow  of  His  Almighty  wings,  because  life 
seems  so  hard,  its  disappointments  so  many,  its  struggles 
so  incessant. 

And  as  we  get  close  to  Him,  and  lean  upon  the  mighti- 
ness of  His  strength,  the  darkness  begins  to  clear,  and  we 
see  the  realities  of  the  Divine  Fatherhood. 

How  different  life  looks  when  we  view  it  from  the  shelter 
of  our  Father's  Almighty  wings. 

How  changed  the  prospect  becomes  when  we  realise,  not 
merely  the  presence  of  a  Supreme  Power,  but  the  fact  that 
each  circumstance  of  our  lives  is  being  ordered  by  the 
never- failing  foresight — Providence — of  our  Father. 

What  content,  what  restfulness,  enters  into  our  souls  as 
we  realise  that  the  "  trials  "  of  life  are  being  ordered  by 
All-perfect  wisdom  and  All-perfect  love,  in  anticipation  of 
that  which  is  to  come,  that  which  the  Eye  of  God  alone 
foresees. 

"  Father,  I  will  that  they  also,  whom  Thou  hast 
given  Me,  be  with  Me  where  I  am." 

And  the  Father  hears  the  prayer  of  His  Beloved  Son, 
and  of  His  children  as  they  are  united  with  Him  in  the 
Sacrament  of  the  Altar. 

In  "never-failing  Providence"  He  is  so  ordering  all 
things  now,  that  the  members  of  His  Son  may  be  with 
Him  hereafter  in  the  Eternal  Communion  of  the  Father's 
Home. 

"  I  thought  these  things  had  come  by  chance,"  we  say  ; 


Bigbtb  Sunfcag  after  Urinitp         229 

"  I  thought  they  were  the  persecutions  of  a  cruel  fate ;  I 
rebelled  and  I  fought  against  them  because  of  the  suffering 
they  involved." 

"  Father  !  was  it  Thou  Who  was  ordering  all  things,  and 
all  things  for  my  good  ?  " 

"  Father  !  was  it  Thou  Who  didst  deny  me  that  which 
I  thought  so  profitable  for  my  present  happiness,  because 
Thou  didst  see  it  would  be  hurtful  to  my  soul  ?  " 

"  O  Father  of  my  life,  and  God  of  my  salvation,  give  me 
grace  to  see  Thy  Love,  and  in  seeing  it,  to  surrender  my- 
self and  my  will  wholly  to  Thee." 

Look  into  your  own  lives  during  this  last  week.  Each 
cross  has  been  ordered  by  God,  your  Father,  for  good ; 
each  joy  has  been  sent  by  Him  for  your  comfort  and  your 
advancement. 

The  cross  and  the  happiness  are  only  profitable  when 
acknowledged  by  you  as  coming  from  Him,  and  when 
made  the  theme  of  gratitude  at  the  Holy  Eucharist. 

Over  all  your  days,  your  pleasures  and  your  duties,  your 
sorrows  and  your  joys,  has  rested  the  guiding,  controlling, 
loving  Hand  of  Him  Who  is  your  Father,  and  the  Father 
of  your  Lord. 

To-morrow  you  will  come  and  gather  round  the  Altar  of 
your  God,  that  there  you  may  receive  the  Heavenly  Food, 
which  shall  be  profitable  to  your  soul. 

There,  in  union  with  God's  dear  Son,  you  shall  learn  the 
spirit  of  true  sonship. 

There,  with  eyes  purified  by  the  Divine  Communion, 
and  illumined  by  the  Holy  Spirit's  light,  you  may  see,  if 
but  for  a  little  while,  the  heavenly  realities — the  Ruling 
Hand,  the  Father's  Love. 


23°         preparation  for  Communion 

There  you  may  have,  for  one  sweet  second,  that  vision 
for  which  Love  seeks  to  prepare  you — the  vision  of  the 
Lamb  of  God. 

In  Preparation — 

"  Order  my  steps  in  Thy  word  :   and  so  shall  no 
wickedness  have  dominion  over  me." 

In  Communion — 

"  I  come  seeking  fruit  on  this  fig  tree." 

In  Thanksgiving — 

"  Abba,  Father,  not  my  will,  but  Thine  be  done." 


Ninth  Sunday  after  Trinity 

The  Collect. — Grant  to  us,  Lord,  we  beseech  Thee,  the 
spirit  to  think  and  do  always  such  things  as  be  rightful ; 
that  we,  who  cannot  do  any  thing  that  is  good  without 
Thee,  may  by  Thee  be  enabled  to  live  according  to  Thy 
will ;  through  Jesus  Christ  our  Lord.  Amen. 

The  Epistle.— \  Cor.  x.  i.     The  Gospel.—^.  Luke  xvi.  i. 


The  Collect  is  an  echo  of  the  concluding  words  of  the 
Gospel  for  last  Sunday  : 

"  He  that  doeth  the  Will  of  My  Father  which  is  in 
Heaven." 

"  That  by  Thee  we  may  be  enabled  to  live  according 
to  Thy  Will." 

Life  is  made  up  of  what  we  think  and  what  we  do.  The 
thoughts,  the  words — which  are  expressed  thoughts — the 
deeds,  make  up  the  record  of  the  day's  life. 

And  so,  in  our  desire  to  live  according  to  the  Will  of 
God,  we  pray,  first  of  all,  that  we  may  think  and  do  always 
such  things  as  be  rightful. 

Probably  the  important  word  in  the  Collect  is  the  adverb 
—"always." 

In  the  Epistle  we  have  suggested  the  continuous  offering 
of  the  Divine  help  to  man  in  his  journey  through  life. 

In  the  Gospel  is  depicted  the  helplessness  of  the  steward 
dismissed  from  his  trust. 


232         preparation  for  Communion 

Both  teach  plainly  that  we  "  cannot  do  anything  that  is 
good  "  without  God ;  and  so  form  a  basis  for  the  prayer 
that  we  "  may  be  enabled"  to  live  according  to  His  Will. 

Through  both  runs  the  note  of  warning;  the  warning 
of  people  who,  like  the  Israelites,  and  like  the  rich  man's 
steward,  once  thought  and  did  right  things. 

"  Now  all  these  things  happened   unto   them  for 
examples  :  and  they  are  written  for  our  admonition." 
The  lesson  which  we  have  to  learn  is  that  of  steadfastness, 
continuance,  and  perseverance. 

"  Grant  to  us,  Lord,  we  beseech  Thee,  the  spirit  to 
think  and  do  always  such  things  as  be  rightful." 

It  may  be  worth  while  to  notice  the  Latin  original  of  the 
petition  of  the  Collect. 

"Secundum  Te,"  "according  to  Thee,"  stands  in 
opposition  to  "Sine  Te,"  "without  Thee." 

It  implies  even  more  than  to  act  in  accordance  with  the 
Will  of  God.  It  asks  that  we  may  live  according  to  God, 
i.e.  that  we  may  have  that  spiritual  life  of  truth  and  purity 
and  love,  which  is  the  very  Life  of  God  Himself. 

"  The  new  man  is  created  after  God  (according  to 
God)  in  righteousness  and  true  holiness." 

The  "  life  "  spoken  of  is  the  life  of  man's  spirit  when 
quickened  by  the  Holy  Spirit. 

And  this  life  is  "  according  to  God."  He  is  the  model, 
the  source,  the  regulating  principle  of  it1 

There  may  be  yet  another  echo  from  the  lessons  of  last 
Sunday. 

We  thought  then  of  the  "  never-failing  Providence,"  the 

1  "  Meditations  on  the  Collects,"  Bishop  of  Vermont. 


mtntb  Sunfcas  after  {Trinity         233 

care  of  God  our  Father,  which  is  always  providing  for  the 
needs  of  His  children. 

The  life  of  him  who  lives   "according    to   God"  will 
follow  the  Divine  example  : 

"  I  have  set  the  Lord  always  before  my  face." 
"  I  will  talk  of  Thy  commandments ;    my  delight 
shall  be  in  Thy  statutes :  and  I  will  not  forget  Thy 
word." 

If  God  be  in  the  heart,  then  the  thoughts,  the  words, 
the  deeds,  will  always  be  God-ward,  and  so  "  rightful." 


"  According  to  Thy  Will,"  that  is,  in  the  way,  and  by  the 
means,  which  God  appoints. 

"  That  way  begins  with  the  means  of  grace,  and  it  goes 
on,  not  only  with  their  constant  use,  but  with  the  faithful 
use  of  the  grace  of  which  they  are  the  means." 

"  I  would  not  that  ye  should  be  ignorant,  how  that 
all  our  fathers  were  under  the  cloud,  and  all  passed 
through  the  sea." 

"  And  were  all  baptized  with  Moses  in  the  cloud 
and  in  the  sea." 

"  And  did  all  eat  the  same  spiritual  meat." 
"  And  did  all  drink  the  same  spiritual  drink." 
"  But  with  many  of  them  God  was  not  well  pleased  : 
for  they  were  overthrown  in  the  wilderness." 
Mark  that  all  are  equally  baptized,  all  partake  of  the 
same  spiritual  food. 

Only  as  the  "  Word  of  God,  not  being  mixed  with  faith," 
did  not  profit,  so  the  means  of  grace  may  fail  to  profit 
those  in  whom  they  are  not  mixed  with  faith  and  penitence 
and  love. 

By  the  power  of  God  the  grace  is  in  the  means  which  He 
has  ordained. 


234          preparation  tor  Communion 

He  who  uses  the  means  must  bring  a  soul  prepared,  if 
he  is  to  benefit  by  the  grace  which  the  means  convey. 

The  lesson  turns  upon  the  "always."  Our  works  have 
to  be  "  begun,  continued,  and  ended  "  in  God. 

We  seek  grace  in  His  appointed  means  that  we  may  be 
"  enabled  to  live  according  to  His  Will." 

In  this  way  the  "  temptations  "  of  the  Epistle,  even  "  the 
mammon  of  unrighteousness"  of  the  Gospel,  may  be  so 
used  as  to  help  on  our  reception  into  the  V  Everlasting 
habitations." 

Notice  further  that  these  gifts  of  grace  are  among  the 
"  goods  "  of  God,  of  which  we  are  stewards. 

Unless  we  use  the  gifts  of  God  aright,  that  is,  for 
God's  glory,  we  shall  be  found  guilty  of  having  "  wasted  " 
them. 

Our  Lord  draws  a  sharp,  clearly  denned  contrast. 

On  the  one  side  are  "the  children  of  this  world,"  with 
their  thoughtfulness,  their  ready  ingenuity,  their  provision 
for  an  anticipated  future. 

On  the  other  side  are  "  the  children  of  light,"  with  their 
forgetfulness  of  their  Father  "rich  in  Mercy,"  of  His 
warnings,  and  of  "the  things  which  belong  unto  their 
peace." 

What  a  contrast !     What  a  theme  for  thought  it  affords ! 


Dwell  upon  God's  provision  of  Love  in  the  Blessed 
Sacrament  for  those  already  united  to  Himself  through 
the  Sacrament  of  Baptism. 

The  Blessed  Sacrament  is  the  perpetual  assurance  to  us 
of  the  ever-living  thought  of  God  for  His  children. 

Christ,  by  the  hands  of  His  commissioned  priesthood, 


Ittmtb  Sunfcas  after  Urinits         235 

perpetuates  upon  the  altars  of  His  Church  on  earth  the 
all-sufficient  Sacrifice  of  Calvary. 

Before  the  Thought  of  God  pass  the  cares,  the  wants, 
the  trials,  the  aspirations  of  all  His  people. 

Not  one  is  forgotten,  not  one  is  unknown,  everything 
about  every  one  of  us  is  known  to,  and  thought  of  by,  God. 
Can  you  imagine  it  ? 

So  many  things  we  consider  too  insignificant,  too  un- 
worthy to  be  put  into  our  prayers ;  and  yet — God  sees 
them  all. 

Your  past — what  do  you  think  of  it?  What  has  God 
thought  of  it  ? 

Your  present — God  contemplates  it,  willing  its  improve- 
ment. 

Your  future — that  which  you  dread  to  dwell  upon ;  it 
rests  in  the  loving  Thought  of  God. 

Yes,  God  wishes  the  present  improved,  the  future  pre 
pared  for.  And  so  the  Thought  of  God  becomes  manifest 
in  action. 

In  the  Blessed  Sacrament  the  Sacred  Presence  is  vouch- 
safed to  us.  The  Divine  Victim  is  in  our  midst.  The 
Spiritual  Rock  is  with  us. 

The  Holy  Eucharist  is  the  assurance  of  what  God  still 
thinks,  still  is  willing  to  do  for  His  children. 

"  Give  us  this  day  our  daily  bread." 

"  My  Father  giveth  you  the  true  bread  from  heaven." 

"  I  am  the  Bread  of  Life." 

To  live  "according  to  God,"  we  need  the  "Bread  of 
Life  "  which  the  Father  gives. 

"Whoso  eateth  My  Flesh,  and  drinketh  My  Blood, 
dwelleth  in  Me,  and  I  in  him."  There  is  the  secret  of 
the  "  always  "  of  which  we  have  been  thinking. 


236         {preparation  for  Communion 

"  Pilgrims  here  on  earth  and  strangers, 
Dwelling  in  the  midst  of  foes." 

We  have  many  a  long  mile  of  struggle  and  discourage- 
ment to  traverse  before  we  can  hope  to  reach  our  journey's 
end. 

The  old  temptations  haunt  us  still ;  the  old  infirmities 
beset  us;  all  grows  old  except  the  power  of  sin  and  the 
strength  of  our  earthward  desires. 

Many  a  spot  there  is  where  the  sun  of  trial  shall  still 
parch  us ;  many  an  arid  waste  wherein  no  water  shall  be 
found. 

But  the  Love  of  God  has  provided  us  with  the  pilgrim's 
Food.  The  Rock  follows  us.  The  Heavenly  Manna 
daily  falls. 

God  thinks,  and  God  works.  Man  forgets,  and  man 
rests  in  idle  wasting  of  His  Master's  goods. 

Meanwhile  time  hurries  on,  and  the  day  of  account 
draws  near. 

Ah,  let  us  take  warning.  Some  of  us  may  have 
neglected,  may  have  "  tempted  Christ "  in  the  past. 

In  the  Presence  of  Jesus  let  us  say,  with  all  our  hearts, 
with  a  full  purpose,  with  a  full  consciousness  of  the  marvels 
which  the  Holy  Eucharist  enshrines — 

"  Grant  to  us,  Lord,  the  spirit  to  think  and  do  always 
such  things  as  be  rightful;  that  we,  who  cannot  do 
anything  that  is  good  without  Thee,  may  by  Thee  be 
enabled  to  live  according  to  Thy  Will." 


Tenth  Sunday  after  Trinity 

The  Collect. — Let  Thy  merciful  ears,  O  Lord,  be  open 
to  the  prayers  of  Thy  humble  servants ;  and  that  they  may 
obtain  their  petitions  make  them  to  ask  such  things  as 
shall  please  Thee ;  through  Jesus  Christ  our  Lord.  Amen. 

The  Epistle.— i  Cor.  xii.  i .     The  Gospel.—  St.  Luke  xix.  4 1 . 


The  Mercy  of  God  in  accepting,  and  the  willingness  of 
God  in  listening  to,  the  prayers  of  His  servants — that  is 
the  primary  thought  of  the  Collect  of  the  day. 

And  it  is  of  the  "  Common  Prayer  "  of  His  people  that 
we  mainly  think :  those  prayers  which  we  offer  in  God's 
own  House,  at  God's  own  Altar,  in  union  with  the  all- 
atoning  Sacrifice  of  God's  own  Son. 

You  remember  the  prayer  of  Solomon  at  the  Dedication 
of  the  Temple — 

"  Hearken  unto  the  supplications  of  Thy  servant, 
and  of  Thy  people  Israel,  which  they  shall  make 
towards  this  place :  hear  Thou  from  Thy  dwelling- 
place,  even  from  heaven  :  and  when  Thou  hearest, 
forgive." 

In  all  times  of  Israel's  necessity,  in  sorrow,  in  want,  in 
banishment,  or  in  sin — 

"Hear  Thou  from  the  heavens,  even  from  Thy 
dwelling-place,  their  prayer  and  their  supplication." 

"  Now,  my  God,  let,  I  beseech  Thee,  Thine  Eyes 
be   open,   and   let   Thine    Ears   be   attent   unto   the 
prayer  that  is  made  in  this  place." 
337 


238         preparation  for  Communion 

And  if,  in  that  dedicated  House,  the  Eyes  of  God  were 
open,  and  the  Ears  attentive  to  the  prayers  of  His  humble 
servants,  are  they  less  so  now  ? 

We  worship  in  the  Temple  of  the  Living  God,  the  place 
where  His  Honour  dwells. 

God's  dear  Son  will  be  present  with  us  in  the  Sacrament 
of  the  Altar,  and  He  will  take  our  prayers  of  necessity,  of 
want,  yes,  of  banishment  and  sin,  into  His  own  most 
gracious  Hands. 

He  will  pour  them  into  the  Ears  willing  and  waiting  to 
listen,  and  He  will  obtain  for  us  the  answer  of  peace,  and 
the  satisfaction  of  our  needs. 

There  is  no  doubt  of  God's  willingness  to  listen;  there  is 
no  doubt  of  the  efficacy  of  the  pleadings  of  the  Lamb  of 
God. 

But  owing  to  our  imperfection,  there  is  doubt  as  to  the 
character  of  our  petitions.  We  may  ask  and  receive  not, 
"because  we  ask  amiss" 

And  so  it  is  that  we  say,  "  that  they  may  obtain  their 
petitions  make  them  to  ask  such  things  as  shall  please 
Thee." 

The  Epistle  and  Gospel  both  seem  to  tell  us  what  is  the 
character  of  the  worship  and  the  petitions  which  are  pleas- 
ing to  God. 

The  Epistle  tells  us  wholly  of  the  spiritual  life  of  the 
members  of  the  body  of  Christ.  "  Ye  were  Gentiles," 
earthly,  and  carried  away  by  the  things  of  earth,  but  now 
we  live  under  the  law  of  the  Spirit  of  Life. 

The  former  things  are  passed  away.  Henceforth  we 
"walk  not  after  the  flesh,  but  after  the  Spirit." 

The  man  of  God,  the  member  of  Christ,  must  grow  in 


tlentb  Sunfcas  after  tTrinttp         239 

spiritual  life  and  graces  :  wisdom,  knowledge,  faith,  must 
be  the  desire  of  his  soul. 

Chiefest  among  his  petitions  must  be  those  for  growth  in 
grace,  increase  in  spiritual  knowledge,  progress  in  acknow- 
ledgment of  Jesus  as  Lord,  through  the  work  of  God  the 
Holy  Ghost  within  the  soul. 

Note  how  clearly  the  Apostle  teaches  the  dependence  of 
the  Church,  both  in  its  corporate  capacity  and  in  the 
individual  lives  of  its  members,  upon  the  work  of  God 
the  Holy  Ghost : 

"  There  are  diversities  of  gifts,  but  the  same  Spirit." 
"  There  are  differences  of  administrations,  but  the 
same  Lord." 

"  There  are  diversities  of  operations,  but  it  is  the 
same  God  Who  worketh  all  in  all." 
What  a   contrast  such  teaching  offers  to  the  ordinary, 
popular  view  of  Christ's  Holy  Church. 

"  But  the  manifestation  of  the  Spirit  is  given  to 
every  man  to  profit  withal." 

The  Spirit  of  God,  in  Infinite  Wisdom,  divides  to  every 
man  severally  as  He  will. 

Man  receives,  and  man  has  to  use.  His  virtues  are  to 
be,  not  the  fruits  of  "  natural  religion,"  but  "  the  fruits  of 
the  Spirit." 


Note  next  the  teaching  of  the  Gospel. 

The  Son  of  God  comes  to  His  Israel,  His  chosen  people, 
those  who  had  enjoyed  the  highest  spiritual  privileges  and 
opportunities,  and  He  weeps  over  them. 

Why  ?  Because  they  had  forsaken  the  spiritual  and  be- 
come only  of  the  earth,  earthy ;  because  wrapped  in  the 
pride  of  their  earthly  nationality,  they  had  lost  sight  of  their 


240         {preparation  for  Communion 

spiritual  inheritance  :  because  even  their  worship  had  grown 
earthly. 

The  King  comes  to  the  courts  of  His  Father's  House, 
and  finds  the  buyers  and  sellers  in  the  Temple ;  and  so, 
when  He  comes  to  His  own,  He  not  merely  weeps,  but 
He  punishes  for  sin. 

"  If  thou  hadst  known  the  things  which  belong 
unto  thy  peace  !  but  now  they  are  hid  from  thine 
eyes." 

"  To  be  carnally  minded  is  death ;  but  to  be  spirit- 
ually minded  is  life  and  peace." 


True,  when  we  go  to  the  Altar  to-morrow  we  shall  have 
in  our  hearts  many  an  earthly  need,  many  a  worldly  trial 
and  sorrow. 

We  are  encouraged  to  bring  them  to  our  Father,  Who 
"  knoweth  that  we  have  need."  His  merciful  Ears  are 
open  to  all  the  prayers  of  His  children. 

But  we  must  not  let  the  lower  blind  us  to  the  higher 
needs  and  the  more  essential  petitions ;  "  seek  ye  first  the 
Kingdom  of  God  and  His  righteousness." 

"  Lord,  that  I  may  receive  my  sight,"  must  be  our  prayer ; 
that  I  may  see  my  soul  as  Thou  seest  it ;  that  I  may  see 
the  Vision  of  Holiness  in  the  Presence  of  my  Lord ;  that  I 
may  see  the  darkness  of  my  own  unholiness. 

Then  shall  I  "ask  such  things  as  shall  please  Thee." 

Conformity  to  Thy  Will  in  things  earthly;  growth  in 
grace,  and  in  likeness  to  the  Image  of  Him  Whom  I  try  to 
worship ;  a  spiritual  mind  amid  earthly  surroundings;  a  true, 
whole-hearted  service — such  will  be  the  petitions  which  my 
soul  will  breathe. 

And  the  Father  will  listen  as  His  child,  united  with  the 


Uentb  Sunfcap  after  ZTrinits         241 

Eternal  Son,  upheld  by  the  Holy  Spirit,  pours  out  in  broken 
whisper  his  petitions. 

O  God,  Who  lovest  me,  inflame  my  heart  with  love : 
that  I  may  pray  the  prayer  Thou  delightest  to  answer ;  for 
it  is  the  Voice  of  Thine  own  dear  Son,  which  Thou  hearest 
through  His  members : 

Our  Father — hallowed  be  Thy  Name, 
Thy  Kingdom  come, 
Thy  Will  be  done, 
for  Thine  is  the  Kingdom 
the  Power  and  the  Glory, 
for  ever  and  ever.     Amen. 

(i.)  Offer  to  God  your  gratitude  for  the  indwelling 
Presence  of  His  Holy  Spirit  within  your  soul, 
and  your  sorrow  for  past  misuse  of  His  gifts. 

(ii.)  Pray,  "  Visit,  O  Lord,  and  cleanse  my  conscience 
that  Thy  Son,  our  Lord  Jesus  Christ,  when  He 
cometh  to  me,  may  find  in  me  a  mansion  pre- 
pared for  Himself." 

(iii.)  Resolve,  in  the  power  of  the  Holy  Ghost,  that 
neither  by  unspiritual  life,  nor  by  indifference, 
will  you  wound  the  Heart  of  Jesus,  your 
Redeemer. 


Eleventh  Sunday  after  Trinity 

The  Collect, — O  God,  Who  declares!  Thy  almighty  power 
most  chiefly  in  shewing  mercy  and  pity;  Mercifully  grant 
unto  us  such  a  measure  of  Thy  grace,  that  we,  running  the 
way  of  Thy  commandments,  may  obtain  Thy  gracious 
promises,  and  be  made  partakers  of  Thy  heavenly  treasure ; 
through  Jesus  Christ  our  Lord.  Amen. 

The  Epistle. — i  Cor.  xv.  i.    The  Gospel. — St.  Luke  xviii.  9. 


There  is  only  one  thought  on  which  we  can  dwell  in  the 
services  of  this  Sunday,  but  it  is  an  all-absorbing  thought. 
It  is  the  thought  which  alone  brings  hope,  whether  we  look 
at  the  past,  the  present,  or  the  future. 

It  is  the  thought  of  the  MERCY  of  God. 

Sin  has  so  weakened  us.  In  will  and  resolution,  even 
in  the  hope  of  being  "made  partakers  of  the  heavenly 
treasure,"  we  are  so  weak. 

And  the  weakness,  as  we  own,  is  the  consequence  of  sin, 
and  that  sin — our  own. 

To  "run  the  way"  of  God's  commandments.  With 
knowledge  of  the  past,  and  consciousness  of  the  present, 
how  impossible  it  seems. 

We  dare  not  expect  it ;  we  shrink  almost  from  asking  for 
it  in  our  prayers. 

To  "  creep  "  in  the  way ;  yes,  that  is  about  the  summit 
of  our  hopes. 


Bleventb  Sunfcas  after  TTrinitp       243 

"  Follow ; "  well,  we  wish  we  could,  and  sometimes  we 
try  to,  but  it  is  so  falteringly,  and  with  such  halting  steps, 
and  with  so  many  falls — we  shall  never  succeed. 

Power  manifested  in  mercy  :  pity  exhibited  in  the  ac- 
tivities of  grace.  That  is  the  revelation  of  God. 

"  I  can  do  all  things  through  Christ  Which  strengtheneth 
me."  That  is  the  consequence  for  man. 

Power  and  mercy,  pity  and  grace — how  we  need 
them ! 

And  we  find  all  in  Him  Whom  the  Son  of  God  Himself 
has  taught  us  to  call  "  Our  Father." 

"  Like  as  a  father  pitieth  his  children,  so  the  Lord 
pitieth  them  that  fear  Him." 

"  For  He  knoweth  our  frame :  He  remembereth  that 
we  are  dust." 

"  The  Lord  is  merciful  and  gracious,  slow  to  anger, 
and  plenteous  in  mercy." 

"  Now  unto  Him  That  is  able  to  do  exceeding  abun- 
dantly above  all  that  we  ask  or  think,  according  to 
the  power  that  worketh  in  us." 

"  By  the  grace  of  God  I  am  what  I  am :  ...  yet  not 
I,  but  the  grace  of  God  which  was  with  me." 

"  Mercifully  grant  us  such  a  measure  of  Thy  grace." 
"God,  Who  is  rich  in  mercy."     Who  but  an  inspired 
Apostle  could  have  written  such  words  ? 

His  mercy  and  His  grace,  they  are  alike  unlimited ;  deep 
as  ocean,  boundless  as  eternity. 

To  that  grace  we  cling,  and  on  that  mercy  we  throw  our- 
selves; for  what  else  can  give  us  hope,  or  strength,  or 
confidence  ? 

What  else  is  real,  what  else  is  sure  ? 
"  I  looked  for  some  to  have  pity  on  me,  but  there  was  no 
man."     But — "  with  the  Lord  there  is  mercy." 


244         preparation  for  Communion 

Mercy  listens,  and  pity  stoops,  and  to  each  suppliant 
distrustful  of  self,  but  trusting  in  mercy  only,  there  is  granted 
that  "  measure  of  grace  "  which  the  Divine  Wisdom  knows 
to  be  proportioned  to  our  needs. 

We  do  well  to  consider  the  variety  of  God's  mercies — 

(i.)    Different  to  different  persons. 

(ii.)  No  two  of  the  same   person's  mercies   are  the 

same, 
(iii.)  Varieties,  slow  and  sudden,  unasked  and   long 

prayed    for,    direct   and    indirect,    secret   and 

public.1 


The  Epistle  and  Gospel  both  breathe  the  same  thought. 
St.  Paul  preaches  the  Gospel  of  the  Kingdom  founded 
on  the  mercy  of  God  in  Christ. 

"  I  delivered  unto  you  first  of  all  that  which  I  also 
received,  how  that  Christ  died  for  our  sins." 
The   mercy   of  God    in    sending    His    Son ;    the   pity 
of  the  Son  of  God  in  dying  for  man  ;  that,  and  naught 
else,  is  the  Gospel  which  St.  Paul  preached,   and  which 
we  need. 

As  he   writes,  he   cannot   refrain   from  illustrating  the 
mercy  of  God  by  reference  to  his  own  experience. 

"He  was  seen  of  me  also,  as  of  one  born  out  of 
due  time.     For  I  am  the  least  of  the  Apostles,  that 
am  not  meet  to  be  called  an  Apostle.     But  by  the 
grace  of  God  I  am  what  I  am." 
As  he  writes  to  St.  Timothy  in  another  place — 
"  I  obtained  mercy,"  because  the  Divine  pity  saw  that 
"I  did  it  ignorantly  in  unbelief." 

Saved  by  the  mercy  of  God,  St.  Paul  "  ran  the  way  of 

1  Faber. 


Bleventb  Sunfcas  after  Urfnitg      245 

God's  commandments,"  obtained  the  "  gracious  promises," 
was  "made  partaker  of  the  heavenly  treasure." 
That  is  the  teaching  of  the  Epistle. 

Then  we  turn  to  the  Gospel. 

We  enter  the  courts  of  the  Temple  ;  we  hear  the  words 
of  prayer,  the  self-righteousness,  the  self-justification  of  the 
Pharisee. 

Self,  and  confidence  in  the  power  of  self,  have  eaten  into 
the  man's  soul :  the  disease  has  blinded  the  man's  eyes ; 
his  very  worship  is  the  worship  of  self. 

We  turn  away  sad  at  heart.  Perhaps  we  feel  self-con- 
demned, for  do  we  not  hear  the  echo  of  so  many  of  our 
own  past  prayers  ? 

A  murmur  reaches  our  ears.  It  is  the  true  voice  of 
God-created  but  fallen  humanity,  which  has  been  breathed 
in  every  age,  and  by  people  of  every  race,  since  Adam 
fell. 

"  God  be  merciful  to  me  a  sinner."  The  sinner  and  his 
God. 

The  sinner  conscious  of  his  sin,  because  conscious  of  the 
Presence  of  his  God. 

"I    heard   Thy  Voice  in  the   garden,  and  I  was 
afraid." 

The  sinner  conscious  of  the  burden,  the  guilt,  the 
heinousness  of  his  sin.  "Against  Thee  only  have  I 
sinned." 

The  sinner  with  one  plea,  and  one  plea  only,  which  he 
can  offer  to  Him  Whose  law  he  has  broken,  and  before 
Whom  he  stands  condemned— Mercy. 

"  Every  one  that  exalteth  himself  shall  be  abased ; 
and  he  that  humbleth  himself  shall  be  exalted." 


246         {preparation  for  Communion 

How  can  we  have  thought  of  self,  or  of  self-exaltation,  how 

can  we  be  aught  else  but  humble,  as  we  kneel  in  the  Courts 

of  our  Father's  House,  in  the  Presence  of  Incarnate  Mercy  ? 

"  The  Son  of  Man  is  come  to  seek  and  to  save  that 

which  was  lost." 

"  He  ever  liveth  to  make  intercession." 
"  Behold  the  Lamb  of  God,  Which  taketh  away  the 
sin  of  the  world." 

"  Look  up  unto  God,  wait  awhile  till  your  eyes  grow 
accustomed  to  the  blaze,  look  up  to  His  highest  heights, 
gaze  into  his  deepest  depths — there  now,  you  see  mercy. 
Oh,  how  unutterably  beautiful !  And  you  may  read  the  new 
name  God  gave  to  mercy — and  when  He  gave  it  the  songs 
of  the  angels  thundered  round  the  throne  as  they  had  never 
done  before :  '  Thou  shalt  call  His  name  Jesus ;  for  He 
shall  save  His  people  from  their  sins.'"1 

And  Jesus,  our  Jesus,  is  with  us  in  the  Blessed  Sacra- 
ment, "  Who  for  us  men,  and  for  our  salvation,  came  down 
from  Heaven." 

When  having  recited  the  glories  of  the  Incarnation  in 
the  familiar  words  of  the  Creed,  we  bow  before  the  Sacred 
Presence  of  our  Lord,  we  have  but  one  prayer  to  offer — the 
prayer  of  the  Publican  in  the  Temple  : 

"  God,  be  merciful  to  me,  a  sinner." 

"  Mercy,  Good  Lord,  I  ask, 

This  is  my  humble  prayer  ; 
For  Mercy,  Lord,  is  all  my  suit, 
O  let  Thy  Mercy  spare. 

Lord,  there  is  Mercy  now, 

As  ever  was  with  Thee ; 
Before  Thy  Throne  of  Grace  I  bow ; 

Be  merciful  to  me." 

1  Fabcr. 


Elex>entb  Sunfcap  after  Urinit£       247 

Aspirations  before,  at,  and  after  Communion — 

"Grant  me  the  gift  of  tears,  O  sweetest  Lord,  and 
let  them  flow  at  the  remembrance  of  Thy  mercies." l 

"  Jesu,  most  humble,  have  mercy  upon  me." 

"  I  will  sing  of  the  mercies  of  the  Lord  for  ever." 
1  "  A  Year  of  Eucharists." 


Twelfth  Sunday  after  Trinity 

The  Collect, — Almighty  and  Everlasting  God,  Who  art 
always  more  ready  to  hear  than  we  to  pray,  and  art  wont 
to  give  more  than  either  we  desire,  or  deserve ;  Pour  down 
upon  us  the  abundance  of  Thy  mercy;  forgiving  us  those 
things  whereof  our  conscience  is  afraid,  and  giving  us  those 
good  things  which  we  are  not  worthy  to  ask,  but  through 
the  merits  and  mediation  of  Jesus  Christ,  Thy  Son,  our 
Lord.  Amen. 

The  Epistle.— 2  Cor.  iii.  4.  The  Gospel. — St.  Mark 
vii.  31. 


The  one  word  which  we  thought  of  last  week,  the  word 
which  brings  hope  and  consolation  to  our  souls,  the  word 
which  has,  perhaps,  been  echoing  in  your  ears  daily  as  you 
tried  to  pray,  that  word  meets  us  again  as  we  approach  the 
Altar  to-day — MERCY. 

How  thankful  we  ought  to  be  that  we  are  children  of  the 
Holy  Church,  with  such  thoughts  and  prayers  put  into  our 
hearts  and  lips. 

"  Almighty  and  Everlasting  God." 

Consider  the  Majesty  of  Him  to  Whom  in  prayer  you 
approach. 

"Who  art  always  more  ready  to  hear  than  we  to 
pray." 

248 


Uwelttb  Sunt>a£  after  Urinits        249 


We,  \vith  all  our  sins  and  necessities,  so  backward  to 
pray;  God,  in  His  Eternal  Majesty,  so  ready  to  listen. 
The  merciful  Ears  "  attent  unto  the  prayer  that  is  made  in 
this  place." 

"  And  art  wont  to  give  more  than  either  we  desire,  or 
deserve." 

We  indeed  deserve  nothing,  and  our  very  desires  are  so 
faint  and  so  unworthy  that  we  hardly  dare  to  offer  them. 

"  Pour  down  upon  us  the  abundance  of  Thy  mercy." 
Mercy  we  asked  for  last  week.     Now,  led  into  the  con- 
templation of  what  God  is,  and  what  His  mercy  means,  we 
ask  for  an  abundant  outpouring  of  that  gift. 
Why  ?     The  next  words  explain. 

Conscience  has  taught  us  so  much.  Conscience  has 
made  us  afraid. 

While  we  knelt  in  the  Sacred  Presence,  which  is  the 
daily  witness  of  the  Divine  mercy,  conscience  has  revealed 
to  us  — 

(a)  Such  blackness  of  sin  and  of  ingratitude  ; 

(b)  Such  abysses  of  evil  ; 

(c)  Such  dangers,  and  such  incapacity  to  meet  them, 

that  nothing  but  an  abundance  of  mercy  can 
satisfy  our  needs. 

And  so,  with  no  trust  in  self,  but  in  humble  reliance 
upon  the  mercy  of  God,  we  pray  Him  to  give  us  — 

"  Those  good  things  which  we  are  not  worthy  to  ask, 
but  through  the  merits  and  mediation  of"  —  the  Sacred 
Victim  —  "Jesus  Christ  our  Lord." 

Dwell  for  a  few  moments  on  that  word  "conscience." 
What  does  it  mean  ? 

Conscientia,  i.e.  knowledge  together-with.    Together  with 

whom  ?     Knowledge  together  with  the  Holy  Spirit  of  God. 

It  is  the  Voice  of  God  the  Holy  Ghost  speaking  within 


25°         preparation  for  Communion 

the  soul  of  God's  child,  that  tells  of  the  evil  done  and  of 
the  good  left  undone. 

It  is  the  Voice  of  Eternal  Love.     It  is  the  ever-present 
evidence  of  the  Divine  watchfulness  and  care  for  our  souls. 
It  is  the  Light  from  on  high,  which  pierces  through  the 
sin-engendered  clouds  and  mists  of  our  lives. 

It  is  the  Light  which  reveals  to  us,  through  the  rifts,  the 
Face  of  our  Father,  and  causes  us  to  fear,  as  we  realise  His 
Love  and  our  own  vileness  and  ingratitude : 

"  I  heard  Thy  voice  .  .  .  and  I  was  afraid ;  and  I 
hid  myself." 

"  And  they  said  one  to  another,  We  are  verily  guilty 
concerning  our  brother ;  .  .  .  therefore  is  this  distress 
come  upon  us." 

"  And  Nathan  said  to  David,  Thou  art  the  man." 
"  And   David   said   unto   Nathan,    I    have    sinned 
against  the  Lord." 

"  And  after  the  fire  a  still  small  voice." 
We  never  really  know  sin  until  we  know  Love. 
We  feel  its  consequences  in  ourselves,  or  witness  them 
in  others,  but  sin,  in  its  true  guilt  and  utter  hideousness,  we 
never  realise  until  we  see  Love  and  Mercy  manifested  in 
the  Incarnate  Son  of  God. 

I  must"  pray  for  mercy  ?  Yes,  indeed  you  must ;  but 
pray  above  all  for  light  wherewith  to  see  the  Love  of  God. 

We  shall  not  even  realise  our  need  of  mercy  until  we 
have  seen  that. 

The  Gospel  tells  us — 

"  They  bring  unto  Him  one  that  was  deaf,  and  had 
an  impediment  in  his  speech." 

Mercy  they  came  to  ask  for ;  mercy  for  a  life  impaired, 
with  powers  deadened,  hearing  lost,  speech  affected. 


Sunfcas  after  Urinttp        251 


Power  to  be  shown  in  mercy.  Mercy  to  be  manifested 
in  restoration. 

Of  Christ's  pity  they  seem  to  have  felt  sure. 

When  the  conscience  is  deadened  by  resistance  to  its 
voice,  and  by  persistence  in  sin,  then  the  soul  of  man 
becomes  deaf  to  the  pleadings  of  the  Spirit  of  God. 
"  Their  conscience  seared  with  a  hot  iron." 
"  Even  their  mind  and  conscience  is  defiled." 

And  the  witness  of  the  life,  its  utterance,  is  hindered; 
the  impediment  of  sin,  allowed  and  persisted  in,  has 
marred  it. 

But  still,  not  altogether  of  its  own  volition,  but  by  the 
ministry  of  the  Church,  the  soul  is  brought  before  Christ 
the  Healer. 

It  wants  to  hear,  but  even  His  Voice  can  hardly  reach  it. 
It  wants  to  speak,  perhaps  to  offer  excuse  or  justification, 
but  it  cannot  form  the  words. 

One  cry  only  can  it  utter,  the  cry  from  which  the  Divine 
Pity  never  turns  away  —  "  MERCY." 

You  are  coming  to  the  Holy  Eucharist  ;  you,  with  your 
conscience. 

Child  of  God,  member  of  Christ,  temple  of  the  Holy 
Ghost,  ask  yourself,  "  What  is  it  whereof  my  conscience  is 
afraid?" 

Evil  done,  good  left  undone;  commandments  broken, 
grace  resisted;  Sacraments  slighted  or  received  in  sin  — 
What  is  there  of  which  I  am  not  afraid  ? 

My  whole  life  seems  one  vast  source  of  fear,  and  there  is  '    ., 
but  one  word  I  can  utter,  one  plea  I  dare  present  —  MERCY.  | 

Take  your  Prayer-Book  and  see  how  often  that  word 
occurs  in  the  Sacred  Liturgy. 


252         preparation  for  Communion 

"  Lord  have  mercy,  and  incline  our  hearts." 
"  Mercifully  accept  our  oblations." 

To  that  mercy  we  commend — 

"All  who  are  in  trouble,  sorrow,  need,  sickness,  or 
any  other  adversity ; "  yes,  all  we  love,  the  living  and 
the  dead. 
Look  at  the  words  of  your  Confession. 

"  Father,  Maker,  Judge,  we  acknowledge  and  bewail 
our  manifold  sins  and  wickedness,  against  Thy  Divine 
Majesty,   have    mercy,    have    mercy,    most    Merciful 
Father." 
See  the  words  of  Absolution. 

"Almighty  God,  our  Heavenly  Father,  Who  of  His 
great  mercy  hath  promised  forgiveness  of  sins  .  .  . 
have  mercy  upon  you." 

Look  at  the  prayer  of  Humble  Access,  just  before  the 
Sacred  Presence  is  vouchsafed  to  us. 

"  We  do  not  presume  to  come  to  this  Thy  table,  O 
Merciful  Lord,  trusting  in  our  own  righteousness,  but 
in  Thy  manifold  and  great  mercies.     Thou  art  the 
same  Lord,  Whose  property  is  always  to  have  mercy." 
And  then  in  the  greatest  Act  of  all,  our  sense  of  wonder 
seems  to  inflame  our  hearts  to  the  deepest  consciousness  of 
the  Love  of  the  Eternal  Trinity,  and  we  say — 

"  Almighty  God,  Who  of  Thy  Tender  Mercy  didst 
give  Thine  only  Son  Jesus  Christ,  Hear  us,  O  Mer- 
ciful Father." 

And  even  in  our  hymn  of  Glory  and  of  Praise,  when  the 
Lord  hath  spoken  "  Ephphatha  "  to  our  souls,  and  our  lips 
are  opened  to  glorify  His  Name,  still  there  must  come  the 
minor  chord,  the  sinner's  cry — 

"  O  Lamb  of  God,  that  takest  away  the  sins  of  the 

world,  have  mercy,  have  mercy,  have  mercy  upon  us." 

And  the  knowledge  of  God,  of  His  Mercy  and  His  Love 


Uwelttb  Sunfcas  after  Urfnitp        253 

in  Jesus  our  Lord,  brings   a  peace  "which   passeth  all 
understanding." 


In  Preparation — 

"  Have  mercy  upon  me,  O  God,  after  Thy  great 
goodness :  according  to  the  multitude  of  Thy  mercies 
do  away  mine  offences." 

In  Communion — 

"  I  will  betroth  thee  unto  Me  ...  in  loving  kind- 
ness and  in  mercies." 

In  Thanksgiving — 

"  He  hath  done  all  things  well."  "  I  will  sing  aloud 
of  Thy  Mercy." 


Thirteenth  Sunday  after  Trinity 

The  Collect. — Almighty  and  merciful  God,  of  Whose 
only  gift  it  cometh  that  Thy  faithful  people  do  unto  Thee 
true  and  laudable  service;  Grant,  we  beseech  Thee,  that 
we  may  so  faithfully  serve  Thee  in  this  life,  that  we  fail 
not  finally  to  attain  Thy  heavenly  promises ;  through  the 
merits  of  Jesus  Christ  our  Lord.  Amen. 

7%,?  Epistle.— Gal.  iii.  16.     The  Gospel— St.  Luke  x.  23. 


There  is  the  same  continuity  between  this  and  the 
preceding  Sundays  which  we  have  so  often  previously 
noticed. 

Mercy,  that  has  been  our  thought  for  the  last  two  weeks. 

"  God  be  merciful  to  me  a  sinner,"  we  cried  with  the 

Publican  last  Sunday,  and  conscience  has  taught  us  that 

we,  being  sinners  indeed,  need  an  "abundance"  of  that 

Mercy,  on  which  alone  our  life  depends. 

To-day  the  word  is  recalled  in  the  commencement  of 
the  Collect,  but  is  more  strikingly  present  in  the  Gospel, 
in  which  the  "Lord  of  all   power  and   might"   teaches 
Mercy  by  the  Parable  of  the  Good  Samaritan. 
"  Freely  ye  have  received,  freely  give." 
Mercy  is  first  received,  then  to  be  practised. 

"Which  now  of  these  three,  thinkest  thou,  was 
neighbour  unto  him  that  fell  among  the  thieves? 
And  he  said,  He  that  shewed  mercy  on  him.  Then 
said  Jesus  unto  him,  Go  and  do  thou  likewise." 


ZTbfrteentb  SunOas  after  Urfnitg      255 

But  there  is  an  interweaving  of  the  threads  of  teaching 
which  we  should  do  well  to  notice. 

Take  the  Collect  and  note  the  repetition  of  one  word  in 
it,  which  immediately  attracts  our  attention — "  service " 
and  "serve." 

"  Almighty  and  Merciful  God,  of  whose  only  gift  it 
cometh  that  Thy  faithful  people  do  unto  Thee  true  and 
laudable  service." 

Man  was  created  by  God  to  fear,  and  to  worship,  and  to 
serve  Him ;  but  man,  in  his  fallen  condition,  is  incapable  of 
offering  to  God  an  acceptable  service. 

The  Mercy  of  God  has  therefore  provided  means — gifts, 
gifts  of  grace,  communicated  by  the  power  of  the  Spirit 
through  the  Sacraments,  whereby  man  is  once  more  able  to 
walk  with  God,  and  to  render  to  Him  a  "  true  and  laudable 
service,"  i.e.  to  fulfil  the  original  purpose  of  this  creation. 

Mercy,  mark  you,  provides  and  offers  the  gifts ;  the  Love 
of  God  meets  the  needs  of  man. 

It  was  not  man  who  sought,  but  God  who  offered  the 
free  gifts  of  His  Love : 

"God  so  loved  the  world  that  He  gave  His  only- 
begotten  Son." 

God  knew,  and  man  has  discovered,  that  in  His  service 
alone  can  happiness  be  found;  all  other  service — the 
service  of  the  world,  the  service  of  self,  the  service  of  a 
man's  own  desire — is  but  utter  bondage. 

God's  service  alone,  being  that  for  which  he  was  created, 
is  man's  true  freedom. 

And  so  in  the  Collect  we  pray — as  for  one  of  the  greatest 
blessings  we  can  desire — 

"  Grant,  we  beseech  Thee,  that  we  may  so  faithfully 
serve  Thee  in  this  life  that  we  fail  not  finally  to  attain 
Thy  heavenly  promises." 


256         preparation  for  Communion 

The  Epistle  is  full  of  that  same  word  "promises,"  and 
one  promise  there  is  which,  in  this  connection,  we  cannot 
fail  to  recall. 

It  is  a  promise  of  the  hereafter,  of  the  time  when  "  this 
life  "  shall  be  over,  and  the  faithful  service  here  shall  be  over. 

What  is  the  promised  reward  ?  It  is  the  perfect  joy  of 
perfect  service.  "  His  servants  shall  serve  Him." 

The  words  are  the  everlasting  echo  of  the  promise  of 
the  Psalms  : 

"  Mine  eyes  look  upon  such  as  are  faithful  in  the 
land  :  that  they  may  dwell  with  Me." 

"  Whoso  leadeth  a  godly  life :  he  shall  be  My  ser- 
vant." 

Yes,  but  what  is  the  service  of  God?  What  are  its 
characteristics,  its  evidences,  its  tokens? 

Here  comes  in  the  great  object-lesson  of  the  Gospel. 

"  One  is  your  Master,  even  Christ."  He  is  at  once  the 
Teacher  and  the  Example. 

"  I  am  among  you  as  He  that  serveth."  In  His  Life  we 
have  the  pattern  of  the  perfect  service ;  the  service  perfect 
both  towards  God  His  Father,  and  towards  men,  His 
brethren. 

It  is  a  twofold  service,  and  yet  but  one  service ;  for  in 
serving  men  He  was  serving,  doing  the  will  of,  God  His 
Father,  and  accomplishing  His  work. 

By  the  Life  of  active  Mercy  He  was  ever  revealing  to 
men,  robbed,  wounded  and  dying,  helpless  and  hopeless, 
"  the  kindness  and  love  of  God  our  Saviour." 

While  the  world  shall  last,  shall  ever  the  story  of  the 
Good  Samaritan  be  forgotten  ? 


Ubirteentb  Sun&ap  after  Urinitp      257 

The  man  going  down  from  Jerusalem  to  Jericho — falling 
among  thieves,  who  strip  him.  wound  him,  leave  him  half 
dead,  to  perish  by  the  road-side. 

What  a  picture  it  is  of  mankind  whom  the  pity  (<f>iXav- 
Opwn-ia)  of  God  our  Saviour  came  to  save  ! 

Going  down,  from  Jerusalem,  the  City  of  God,  to  Jericho, 
the  type  of  sin. 

Jericho,  you  will  remember,  was  to  be  utterly  destroyed, 
and  a  solemn  curse  was  pronounced  on  those  who  should 
rebuild  it :  a  curse  fulfilled  in  later  times  (Josh.  vi.  26,  and 
i  Kings  xvi.  34). 

True,  it  subsequently  became  known  as  "The  City  of 
Palms,"  but  its  ancient  name  remained,  even  in  spite  of  its 
environment 

"  May  we  not  interpret  it,  that  sin  is  ever  the  same,  even 
though  it  surround  itself  with  that  which  makes  it  pleasant 
to  the  senses,  and  seeks  to  hide,  under  a  fair  appearance, 
its  inherent  hideousness  ?  " 

Man  was  made  by  the  Mercy  of  God  a  member  of  the 
Heavenly  City.  Member  of  Christ  and  child  of  God,  he  is 
an  inheritor  of  his  true  home,  Jerusalem. 

But  alas  !  he  goes  down,  forgets  his  birthright,  forgets  his 
dignity  as  a  child  of  God,  enters  the  broad  road  and  "  goes 
down  "  in  the  path  of  sin. 

The  younger  son  gathered  all  together  and  "took  his 
journey  into  a  far  country,  and  there  wasted  his  substance 
with  riotous  living." 

You  know  how  that  parable  goes  on ;  how  clearly  the 
downward  progress  of  sin  is  depicted  in  the  case  of  him 
who  left  his  home  and  his  father's  love,  till  he  reached  that 
stage  where  "  no  man  gave  unto  him  "  and  only  a  father's 
love  remembered. 

R 


preparation  for  Communion 


"Stripped  him  of  his  raiment  and  wounded  him." 

Stripped  of  the  garment  of  peace,  with  which  in  his 
Baptism  he  had  been  clothed  —  stripped  of  his  innocence 
and  self-respect  —  wounded  in  the  power  and  faculties  of  his 
being  —  the  man  lies,  helpless,  hopeless,  in  the  pathway  of  life. 

Will  none  help  him  ?  The  world  looks  on  and  sneers  : 
the  formalist,  even  the  man  in  authority  in  the  Church, 
"  pass  by  "  on  the  other  side. 

What  is  it  to  them?  Only  a  life  ruined;  a  common 
sight,  and  the  man's  own  fault  after  all  ;  it  is  only  just  he 
should  suffer. 

Of  course  we  feel  for  him,  they  say,  but  we  have  others 
to  attend  to,  more  deserving,  or  more  interesting.  Enough 
if  by  our  actions  we  show  our  condemnation,  if  we  point 
the  moral,  and  —  pass  on. 

Poor  wounded  souls  !  poor  dying  souls  ! 

Where  would  the  souls  of  sinners  be  if  there  were  only 
man  to  "  look  on  "  them,  to  condemn  them,  and  forsake 
them? 

"  But  "  (how  thankful  we  should  be  for  this  "  but  "  !), 
"But  a  certain  Samaritan,  as  he  journeyed,  came  where 
he  was,  and  when  he  saw  him,  he  had  compassion  on  him." 

That  is  the  Saviour  man  wants  ;  that  is  the  Saviour  we 
need  : 

"And  when  he  saw  him,  he  had  compassion  on 
him." 

Oh,  loving  Eyes,  which  never  yet  turned  away  from  any 
sinner,  however  loathsome  his  condition,  however  terrible 
his  wounds  ! 

Stripped,  wounded,  dying,  the  sufferer  is  man  still,  and 
to  him  the  Son  of  Man,  bound  by  the  cords  of  love  and 
brotherhood,  stoops  in  mercy  and  compassion. 


Tlbirteentb  SunfcaE  after  UrinttE      259 

No  questions  asked,  no  reproaches  uttered,  no  condi- 
tions made,  before  help  can  be  given.  Just  pure,  boundless 
Love. 

With  His  own  Hand — were  ever  hands  so  tender? — He 
binds  up  the  wounds,  pours  in  the  oil  and  wine  of  His 
Grace. 

He  knows  the  quantities  in  which  to  blend  them — how 
much  of  the  oil  of  soothing,  how  much  of  the  wine  of 
cleansing  are  needed. 

"And  set  him  on  his  own  beast."  Who  shall  tell  what 
words  were  uttered  as  the  Samaritan  raised  in  his  own  arms 
the  man  too  enfeebled  to  stand  alone  ? 

Who  shall  tell  of  the  words  of  encouragement  whispered, 
the  hopes  suggested,  the  promises  offered  ? 

And  was  there  no  feeble  response?  Was  there  no 
murmur  of  gratitude,  no  whisper  of  surprise  at  such  pity 
and  condescension  ? 

Surely  there  must  have  been  some  response,  however 
feeble. 

Jesus  is  "the  same  yesterday,  to-day,  and  for  ever." 
The   Good   Samaritan   still   comes   in   the   Sacraments 
to   the    place    where    we,    poor    sinners,    lie — stripped — 
wounded — half  dead — with  the  pain  of  our  struggles  and 
our  defeats. 

"We  acknowledge  and  bewail  our  manifold  sins 
and  wickedness  which  we  most  grievously  have 
committed." 

And  One  comes  by  with  Wounded  Side,  and  has  com- 
passion upon  us ;  pardons  and  delivers  us  from  all  our  sins, 
confirms  and  strengthens  us  in  our  utter  weakness,  is  willing 
to  bring  us  to  everlasting  life. 


260         preparation  for  Communion 

How  can  we  best  show  gratitude  to  Him  ? 
"  Freely  ye  have  received,  freely  give." 
"  Go,  and  do  thou  likewise." 

As  thou  hast  received  mercy,  so  must  thou  show  mercy. 
Before  you  go  to  the  throne  of  Mercy  to-morrow,  be  sure 
that  your  heart  is  full  of  mercy  to  the  faults,  the  imperfec- 
tions, the  aggravations  of  those  around  you. 

True,  they  may  have  wronged  you,  wounded  you, 
sinned  against  you;  but  "be  ye  merciful,  as  your  Father 
also  is  merciful." 

Remember,  "  With  what  judgment  ye  judge,  ye  shall  be 
judged;  and  with  what  measure  ye  mete,  it  shall  be 
measured  to  you  again." 

"Blessed  are   the   merciful,  for  they  shall  obtain 
mercy." 

Therefore,  be  sure  ere  you  receive  that  Gift  of  Divine 
Mercy  to-morrow,  that  you,  who  receive  so  much,  are  ready 
to  show  to  all  that  same  quality  of  Mercy. 

In  Preparation — 

"  O  look  Thou  upon  me,  and  be  merciful  unto  me ; 
as  Thou  usest  to  do  unto  those  that  love  Thy  Name." 

In  Communion — 

"  Jesus  Himself  drew  near." 

In  Thanksgiving — 

"  Behold,  O  Lord,  how  that  I  am  Thy  servant." 
"  I  am  not  worthy  of  the  least  of  all  Thy  mercies, 

and  of  all  the  truth,  which  Thou  hast  shewed  unto 

Thy  servant." 


Fourteenth  Sunday  after  Trinity 

The  Collect. — Almighty  and  everlasting  God,  give  unto 
us  the  increase  of  faith,  hope,  and  charity ;  and,  that  we 
may  obtain  that  which  Thou  dost  promise,  make  us  to  love 
that  which  Thou  dost  command  ;  through  Jesus  Christ  our 
Lord.  Amen. 

The  Ej>istle.—Ga\.  v.  16.      The  GospeL— Luke  xvii.  n. 


"  Grant  that  we  may  so  faithfully  serve  Thee  in  this 
life,  that  we  fail  not  finally  to  attain  Thy  heavenly 
promises." 

That  was  our  prayer  last  week,  and  you  will  remember 
how  full  the  Epistle  was  of  that  word  "  promises." 

To-day  we  take  up  the  same  word  and  weave  it  into  our 
Collect,  praying  for  that  which  shall  make  it  possible  for  us 
not  to  fail,  but  to  obtain  the  treasures  of  God's  Love. 

"That  we  may  obtain  that  which  Thou  dost  promise, 
make  us" — "to  obey  Thee,"  "to  keep  Thy  command- 
ments," would  perhaps  be  the  form  which  our  own  request 
would  take. 

The  Church  goes  mjuch  farther  than  that.  Not  merely 
"  make  us  to  do  that  which  Thou  commandest,"  but  "  make 
us  to  love  that  which  Thou  dost  command." 

The  standard  is  a  high  one,  but  it  is  the  standard  of  our 
Head,  Jesus  Christ. 

"  That  the  world  may  know  that  I  love  the  Father  ; 
261 


262          preparation  for  Communion 

and  as  the  Father  gave  me  commandment,  even  so  I 
do." 

"  If  ye  keep  My  commandments,  ye  shall  abide  in 
My  love." 

Love  is  the  principle  of  obedience.  We  can  do  any- 
thing and  everything  for  those  we  love,  even  bend  our  wills 
in  obedience  to  their  wishes. 

But  this  expression  of  the  Collect  goes  beyond  that,  goes 
to  the  highest  point  of  all,  even  to  loving  the  thing  which 
is  commanded. 

If  it  should  be  a  contradiction  of  our  will,  to  love  the 
thing  which  contradicts,  because  of  Him  who  orders  it. 

If  it  be  a  Cross  which  we  are  bidden  to  carry,  to  love 
that  Cross,  because  of  the  Pierced  Hand  which  presents  it 
to  us. 

To  give  a  loving  welcome  to  all  that  comes,  because  it 
comes  from  the  Love  of  God,  Father,  Son,  and  Holy  Ghost. 

Yes,  it  is  a  high  standard,  and  far,  far  ahead  of  our 
present  attainment. 

Indeed  we  want  to  cry  for  mercy,  because  of  our  ordinary 
low  standard,  and  the  semi-fatalism  with  which  we  accept, 
because  we  feel  things  to  be  inevitable. 

Indeed  we  want  to  own  ourselves  sinners,  because  our 
efforts  and  desires  are  so  faulty,  and  our  very  best  is  so 
bad. 

Still  there  is  the  standard,  and  we  have  got  to  do  better 
things,  and  to  try,  at  all  events,  to  reach  it. 

But  how  ?  By  more  effort  ?  By  more  fervent  desire  ? 
Yes,  all  that,  but  something  much  more : 

"  Our  sufficiency  is  of  God." 

And  so  to  God,  the  Almighty  and  Everlasting,  we  pray, 
"  Give  us  those  graces  by  which  alone  we  can  attain  to  that 


ffourteentb  Sunfcas  after  Tlrinits      263 

which    now    seems    impossible."      "  Give    unto    us    the 
increase  of  faith,  hope,  and  charity." 

The  Church  is  always  making  us  pray  for  more.  "  In- 
crease and  multiply  upon  us  Thy  mercy."  "  Pour  down 
upon  us  the  abundance  of  Thy  mercy."  "  Give  unto  us 
the  increase  of  faith,  hope,  and  charity." 

If  you  look  at  the  Epistle  you  will  see  how  closely  it  is 
connected  with  the  thoughts  suggested  by  the  Collect. 

We  want  to  obtain  the  promises,  and  we  want  to  give  a 
loving  obedience. 

Yes,  but  "  the  flesh  lusteth  against  the  Spirit,  and  the 
Spirit  against  the  flesh ;  so  that  ye  cannot  do  the  things 
that  ye  would."  There  is  the  root  of  the  trouble. 

The  flesh,  with  all  its  catalogue  of  evil  thoughts  and  evil 
deeds,  seeks  to  enthral  us,  hinders  us,  appears  to  us  well- 
nigh  invincible.  It  would  be  invincible  were  it  not  that 
"  God  hath  sent  forth  the  Spirit  of  His  Son,"  and  that  "  it 
is  the  Spirit  which  worketh  in  us  both  to  will  and  to  do  of 
His  good  pleasure."  "  The  fruit  of  the  Spirit  is  love,  joy, 
peace,  faith,"  and  from  faith  springs  hope. 

Therefore  it  is  to  the  gift  of  God  that  we  look,  even  to 
the  Holy  Spirit,  which  Christ  our  King  sends  to  us  from 
the  Father. 

It  is  from  Him  there  comes  the  power  to  "  crucify  the 
flesh,  with  the  affections  and  lusts." 

From  Him  comes  the  love  which  binds  us  to  the  Cross 
of  Crucifixion. 

From  Him  comes  the  hope  whereby  we  look  forward  to 
the  Crown  which  shall  hereafter  replace  the  Cross. 

The  Gospel  contains  the  story  of  the  cleansing  of  the  ten 


264         preparation  for  Communion 

lepers,  which  forms  a  perfect  illustration  of  the  prayer  of  the 
Collect 

Christ  is  passing  to  Jerusalem  through  the  midst  of 
Samaria  and  Galilee — through  the  world  which  lies  under 
the  curse  of  sin  and  separation,  towards  the  Jerusalem 
which  is  on  high. 

He  meets  with  the  world-taint,  the  sin  of  which  leprosy 
is  the  type. 

"They  stood  afar  off" — true  picture  of  the  alienation  of 
which  sin  is  the  cause  ;  but  yet  they  have  sufficient  faith  to 
cry  "  Master,  have  mercy." 

And  He  Who  never  turns  away  from  the  appeal  of  faith, 
however  feeble,  gives  them  a  command  which  shall  at 
once  awaken  hope,  develop  faith,  and  prove  obedience. 
"  Go,  shew  yourselves  unto  the  priests." 

It  was  a  demand  upon  their  faith,  for  only  those  healed 
were  bound  to  show  themselves  to  the  priests  and  from 
them  to  obtain  the  assurance  of  healing. 

They  were  sent  to  use,  for  its  prescribed  purpose,  the 
ordinance  of  God.  And  in  the  act  of  their  obedience  to 
Christ's  command  they  obtained  that  which  Christ  promised. 

Surely  faith  and  hope  must  have  increased  as  they  ful- 
filled the  command  of  Him  to  Whom  they  had  appealed ; 
and  love — was  not  that  kindled  when  they  found  themselves 
healed  ? 

Alas !  we  know  the  sequel.  We  remember  the  words 
which  reveal  so  much  of  the  longing  desire  of  Him  Whose 
Love  had  responded  so  readily  to  the  cry  of  their  misery, 
"  Were  there  not  ten  cleansed  ?  but  where  are  the  nine  ? :> 

Only  one  grateful;  only  one  in  whom  love  had  been 
awakened — a  love  sufficient  to  take  him  back  to  the  Feet  of 
his  Healer. 


ffourteentb  Sunfca^  after  Urtnttp      265 

But  to  that  one  who  had  added  love  to  faith  came  the 
gracious  words,  "  Thy  faith  hath  made  thee  whole." 

We  kneel  before  the  same  gracious  Master,  Whose  Love 
and  gifts  of  healing  are  inexhaustible  and  unchanged. 

To  Him  we  poor  sinners,  tied  and  bound  with  the  chain 
of  our  sins,  lift  still  the  leper's  cry,  "  Master,  have  mercy 
on  us." 

"Our  faith  is  dim,  our  hope  is  faint,  and  our  love  is 
cold ;  give  us  the  increase  we  so  greatly  need." 

Obedience  to  His  word  is  the  first  necessity ;  cleansing 
in  obedience  to  His  prescribed  order  follows  ;  and  then  to 
the  obedient  soul  comes  with  the  perfect  cleansing  the 
increase  which  we  so  greatly  need. 

But  we  shrink  ;  we  know  the  command,  and  yet  we  fear : 
we  have  not  the  will  to  obey.  The  shame  is  so  great,  the 
trouble  so  burdensome. 

Oh,  pour  out  Thy  Spirit  into  our  hearts  that  we  may  not 
only  do,  but  even  love  to  do,  that  which  thou  commandest ; 
for  in  so  doing  we  shall  learn  to  love  Thee  Who,  we  find, 
"  givest  more  than  either  we  desire  or  deserve." 

We  will  fall  at  Thy  feet,  dear  Lord,  giving  Thee  thanks, 
in  the  Eucharist  to-morrow ;  and  there,  with  faith,  hope, 
and  love  increased  by  the  consciousness  of  Thy  gifts  to 
ourselves,  we  may  hope  to  hear  Thy  gracious  voice,  "  Arise, 
go  thy  way,  thy  faith  hath  made  thee  whole." 

In  Preparation — 

"They  that  are  Christ's  have  crucified  the  flesh 
with  the  affections  and  lusts." 

Ask  for  grace  even  to  love  that  which  God  com- 
mands— the  crucifixion  of  self. 


266         preparation  for  Communion 


In  Communion — 

"  Behold  Christ  within  thy  heart,  moved  with  com- 
passion for  thy  sin-sick  soul,  and  healing  it  by  His 
gracious  Presence  :  do  thou  fall  down  at  His  Feet 
giving  Him  thanks  and  glorifying  God." 1 

In  Thanksgiving — 

"  Praise  the  Lord,  O  my  soul :  and  forget  not  all 
His  benefits." 

"Who  forgiveth  all  thy  sin;  and  healeth  all  thine 
infirmities." 

1  "  A  Year  of  Eucharists." 


Fifteenth  Sunday  after  Trinity 

The  Collect.— Keep,  we  beseech  Thee,  O  Lord,  Thy 
Church  with  Thy  perpetual  mercy :  and,  because  the 
frailty  of  man  without  Thee  cannot  but  fall,  keep  us  ever 
by  Thy  help  from  all  things  hurtful,  and  lead  us  to  all 
things  profitable  to  our  salvation ;  through  Jesus  Christ 
our  Lord.  Amen. 

The  Epistle.— Gal.  vi.  u.  The  Gospel—  St.  Matt, 
vi.  24. 


How  the  same  thoughts  and  the  same  contrasts  are 
brought  before  us,  week  after  week. 

The  thoughts,  though  old,  are  yet  ever  new  in  their 
application,  varying,  as  it  does,  according  to  the  experiences 
of  our  lives. 

The  contrasts  are  ever  imprinting  themselves  with  new 
force  as  we  learn  more  of  God  and  of  ourselves. 

We  come  back  to  God  week  by  week ;  we  mean  never  to 
leave  Him,  ever  to  keep  His  Presence  within  our  souls. 
Alas  !  we  know  what  so  often  has  happened. 

The  cares  of  life,  the  anxieties,  the  lawful  business — to 
say  nothing  of  the  amusements — crowd  out  our  recollection 
of  the  higher  life,  and  of  Him  Who  is  the  centre  of  that 
life. 

Quiet  preparation  for  our  great  act  of  worship,  and  for 
our  Communion,  comes  in  to  helo  us  so  greatly. 


268         preparation  for  Communion 

The  Church,  as  the  Collect  reminds  us,  is  the  Lord's ; 
we  are  members  of  the  Church,  and  she  teaches  us  to 
join,  week  by  week,  in  the  Sacrifice  of  the  Altar,  and 
reminds  us  of  the  need  of  careful  preparation  before  we 
approach. 

In  the  Courts  of  the  Lord's  House  we  get  back  close  to 
God ;  we  leave  the  world  without ;  we  lay  bare  our  hearts 
before  Him  ;  our  souls  rest  on  God  and  on  the  promise  of 
His  "perpetual  mercy." 

"  Mercy  "  and  "  strength  " — old  and  familiar  thoughts 
indeed,  reminding  us  of  past  prayers  and  present  wants. 

The  week's  record  is  one — is  it  not  ? — of  leaving  undone 
what  you  knew  you  ought  to  have  done,  and  of  doing, 
again  and  again,  what  you  knew  you  ought  not  to  have 
done. 

Your  failure  has  been  constant,  you  say;  you  have 
sinned  in  thought,  word,  and  deed. 

Your  need  is  of  mercy.  "  Forgive,"  we  say,  and  yet  we 
sin  again. 

We  should  well-nigh  despair  were  it  not  for  this : 

"With  the  Lord  there  is  mercy,  and  with  Him  is 
plenteous  redemption." 

"  Perpetual  mercy,"  the  Collect  calls  it. 

"The  frailty  of  man" — how  well  we  know  it  It  is 
exactly  the  word  which  describes  our  condition. 

Infirm  of  purpose,  wanting  in  strength,  deficient  in 
fibre — how  true  it  all  is  ! 

We  break  our  resolutions,  and  we  break  down  in  per- 
severance so  quickly,  so  readily ;  we  are  so  wanting  in  moral 
courage,  in  the  determination  to  do  what  we  know  to  be 
right.  It  seems  so  hard  to  stand  upright 


jfifteentb  Sunfcap  after  Urinits       269 

The  mercy  of  God  is  shown  in  the  communication  of 
strength : 

"  Keep  Thy  Church  with  Thy  perpetual  mercy." 
"  Keep  us  ever  by  Thy  help." 

Both  the  mercy  and  the  strength,  the  goodness  and  the 
help,  are  found  in  the  Blessed  Sacrament. 

"  The  Body  which  was  given  for  thee  " — the  perpetual 
witness  of  mercy ;  "  preserve  thy  body  " — the  assurance  of 
strength. 

"  I  can  do  all  things  through  Christ  which  streng- 
theneth  me." 
The  mercy  and  the  strength  are  manifested — 

(L)    In  guardianship: 

"  Keep  us  from  all  things  hurtful ; " 
(ii.)  In  guidance : 

"  Lead  us  to  all  things  profitable." 

The  same  words,  1  think,  form  the  conclusion  of  both 
clauses ;  "  hurtful  to,"  "  profitable  to  " — "  our  salvation." 

"  Hurtful "  and  "  profitable  " — how  little  we  know  what  is 
really  hurtful,  what  really  profitable  to  us. 

How  often  we  mistake  the  two ;  we  find  too  late  that 
what  we  avoided  would  have  been  full  of  profit,  while  what 
we  sought  so  eagerly  has  proved  full  of  harm  to  us. 

And  when  we  speak  of  things  in  reference  to  "  our 
salvation,"  how  ignorant,  how  short-sighted,  we  feel  our- 
selves to  be. 


Epistle  and  Gospel  fit  in  so  aptly  to  teach  us  the  truths 
we  need. 

"  God  forbid  that  I  should  glory  save  in  the  Cross 
of  our  Lord  Jesus  Christ,  by  Whom  the  world  is 
crucified  unto  me,  and  I  unto  the  world." 


270         preparation  for  Communion 

"  I  bear  in  my  body  the  marks  of  the  Lord  Jesus." 
"  If  any  man  will  come  after  Me,  let  him  take  up 
his  Cross,  and  follow  Me." 

Strange,  is  it  not?  We  shrink  from  crosses;  St.  Paul 
gloried  in  them. 

"Ye  cannot  serve  God  and  Mammon." 
The  world  is  hurtful,  and  through  union  with  Christ  St. 
Paul  was  crucified  to  the  world. 

We  fly  to  the  world,  and  through  fellowship  with  it, 
"  crucify  the  Son  of  God  afresh,  and  put  Him  to  an  open 
shame." 

The  Cross  to  us  seems  hard  and  barren ;  to  St.  Paul  it 
was  fruitful,  profitable  to  salvation. 

"  Faithful  Cross,  above  all  other 
One  and  only  noble  Tree  ! 
None  in  foliage,  none  in  blossom, 
None  in  fruit  thy  peer  may  be." 

"  Nor  any  tree  in  the  Garden  of  God  was  like  unto 
Him  in  His  beauty." 

"  My  Father  is  the  Husbandman.  Every  branch  in 
Me  that  beareth  not  fruit  He  taketh  away  ;  and  every 
branch  that  beareth  fruit  He  purgeth  it,  that  it  may 
bring  forth  more  fruit." 

Even  Christ  "  learned  obedience  by  the  things  which 
He  suffered ; "  and  "  the  disciple  is  not  greater  than  his 
Lord." 

If  we  would  be  kept  from  "  things  hurtful,"  it  must  be 
by  the  Cross  being  stamped  on  the  life,  the  lips,  the  whole 
being ;  thereby  we  are  crucified  to  the  world,  its  tempta- 
tions, and  its  snares. 

If  we  would  attain  to  eternal  salvation,  it  must  be 
through  the  Cross,  whereby  we  mount  to  union  with  the 
Crucified,  and  bear  fruit  to  His  glory. 


jfifteentb  SunfcaE  after  Urinttp       271 

The  Gospel  continues  the  teaching,  and  unveils  the  full 
blessedness  of  our  position. 

The  world,  Mammon,  the  eating  and  drinking,  the 
things  present  and  visible — they,  unless  viewed  rightly,  are 
hurtful  to  our  salvation. 

But  all  are  in  the  Hands  of  God,  and  herein  is  the  full 
blessedness :  God  is  your  Father,  and  "  your  Father 
knoweth  that  ye  have  need." 

Yes,  He  knoweth  that  we  have  need  of  the  things  of 
earth  for  our  nourishment,  our  sustenance,  our  innocent 
enjoyment. 

Accepted  from  Him,  enjoyed  in  Him,  they  cease  to  be 
hurtful,  and  become  profitable. 

Seek  Him  first,  seek  Him  in  all,  and  "  all  things  work 
together  for  good  to  them  that  love  God." 

But  the  teaching  goes  beyond  that. 

Your  Heavenly  Father  looks  upon  you,  not  as  the  child 
of  time  and  of  the  world,  but  as  the  child  of  Eternity,  an 
heir  of  the  Kingdom  of  Heaven. 

He  knoweth  all  your  need  in  the  highest  sense — both 
what  is  hurtful  to  your  salvation,  and  what  would  be 
profitable  to  it. 

His  Hand  holds  the  Cross,  and  He  bestows  it  upon 
you  in  preparation  for,  and  in  accordance  with,  what  He 
sees  to  be  your  need. 

O  Heavenly  Father,  I  know  nothing :  I  cannot  see  my 
way;  the  forms  I  meet  terrify  me;  the  things  near  me 
fascinate  me. 

In  Mercy,  pity ;  in  Power,  uphold  ;  in  Knowledge,  give 
me  that  which  Thou  seest  and  knowest  to  be  best  for  my 
eternal  safety  in  Thy  Kingdom. 


2? 2         preparation  for  Communion 

"Father,  into  Thy  Hands  I  commend  My  spirit" 
Keep  from  me  that  which  Thou,  and  Thou  only,  knowest 
to  be  hurtful ;  give  me  that  which  Thou,  and  Thou  only, 
knowest  to  be  profitable  to  my  salvation. 

"  Nearer,  my  God,  to  Thee, 

Nearer  to  Thee ; 
E'en  though  it  be  a  cross 

That  raiseth  me. 
Still  all  my  song  shall  be, 
Nearer,  my  God,  to  Thee, 

Nearer  to  Thee  !  " 

Lay  your  life  and  all  your  wants,  as  far  as  you  know 
them,  before  the  Altar-Throne  of  Jesus. 

Keep  nothing  back.  Offer  to  Him  your  frailty,  and  He 
will  give  back  strength. 

Offer  to  Him  your  ignorance,  and  He  will  give  back 
guidance. 

Offer  to  Him  your  failures,  and  He  will  give  you  the 
grace  of  perseverance. 

As  your  Father  gives  you  the  Food  from  Heaven,  He 
will,  with,  and  in,  that  Food,  give  you  all  which  His 
knowledge  tells  Him  that  you  need. 

He  will  give  you,  through  that  Communion,  guardian- 
ship from  things  hurtful. 

He  will  give  you,  through  that  Companionship,  guidance 
to  all  things  profitable  to  your  salvation. 

"  O  most  sweet  Memorial  of  His  death  and  woe, 
Living  Bread  which  givest  life  to  man  below, 
Let  my  spirit  ever  eat  of  Thee  and  live, 
And  the  blest  fruition  of  Thy  sweetness  give. 

Jesu,  Whom  thus  veiled  I  must  see  below, 
When  shall  that  be  given  which  I  long  for  so  ? 
That  at  last  beholding  Thy  uncovered  Face, 
Thou  wouldst  satisfy  me  with  Thy  fullest  grace.* 


Sixteenth  Sunday  after  Trinity 

The  Collect — O  Lord,  we  beseech  Thee,  let  Thy  continual 
pity  cleanse  and  defend  Thy  Church ;  and,  because  it  can- 
not continue  in  safety  without  Thy  succour,  preserve  it 
evermore  by  Thy  help  and  goodness ;  through  Jesus  Christ 
our  Lord.  Amen. 

The  Epistle.  —  Eph.  iii.  13.  The  Gospel.  —  ^  Luke 
vii.  ii. 


Mercy  and  pity  are  such  a  constant  theme  in  the  prayers 
of  the  Divine  Liturgy;  constant  because  so  unceasingly 
needed  by  the  children  of  the  Church  who  use  it. 

Last  Sunday  we  asked  God  to  keep  His  Church  with 
"  perpetual  mercy  " ;  to-day  we  ask  Him  to  let  His  "  con- 
tinual pity  cleanse  and  defend  "  that  same  Church  of  which 
He  has  made  us  members. 

We  think  perhaps  most  to-day  of  the  Church  in  its  cor- 
porate capacity,  and  "  because  it  cannot  continue  in  safety 
without  His  succour,"  we  ask  Him  to  "preserve  it  ever- 
more by  His  help  and  goodness." 

The  life  of  the  Church  in  the  world  is,  like  the  life  of  her 
members,  exposed  to  special  trials,  temptations,  dangers. 

At  one  time  it  is  lukewarmness,  at  another  pride  and 
arrogance ;  at  one  time  encroachment  on  the  part  of  the 
State,  at  another  apathy  on  the  part  of  her  rulers ;  at  one 
time  the  self-assertion,  at  another  the  unfaithfulness,  of 
"  parties  "  within  her  fold. 

«73  S 


274         {preparation  for  Communion 

"  Cleanse,"  we  say — and  oh,  how  we  need  to  be  cleansed 
from  party  spirit  within  the  Church ! 

"When  all  are  for  the  party, 
And  none  are  for  the  Church." 

How  much  there  is,  alas,  of  envy,  emulation,  strife, 
between  rival  congregations,  rival  parties  in  the  same 
congregation. 

Jealousies  and  envyings  exist  where  all  should  be  of  one 
mind  and  of  one  spirit,  united  in  devotion  to  the  One 
Lord,  to  the  Glory  of  God  the  Father. 

And  the  internal  divisions  are  so  manifestly  the  oppor- 
tunity of  the  enemy  at  the  gates  that  we  do  well  to  add, 
"  defend,"  "  preserve  by  Thy  help  and  goodness." 


Strength  and  cleansing — they  both  seem  to  form  a  part 
of  the  Epistle. 

"  I  bow  my  knees  unto  the  Father  of  our  Lord  Jesus 
Christ,  of  Whom  the  whole  family  in  heaven  and 
earth  "  (the  Church  militant  and  the  Church  at  rest) 
"is  named,  that  He  would  grant  you  according  to 
the  riches  of  His  Glory,  to  be  strengthened  with 
might  by  His  Spirit  in  the  inner  man." 

The  strength  of  the  members  is  the  strength  of  the 
body ;  if  the  members  of  the  Church  exhibit  a  weakened 
spiritual  condition,  it  is  the  Church  which  suffers. 

The  riches  of  God's  grace  are  poured  out  for  the 
strengthening  of  the  inner  life  of  His  people. 

But  before  we  can  "comprehend  with  all  saints  what 
is  the  love  of  Christ,  which  passeth  knowledge,"  and  can 
be  "filled  with  all  the  fulness  of  God,"  there  must  be 
cleansing. 


Stjteentb  Sunfcas  after  TOnfts      275 

There  is  so  much  which  preoccupies  our  souls,  which 
hinders  their  being  filled  with  the  fulness  of  God. 

Self-love,  love  of  the  world,  love  of  pleasure,  love  of 
ease,  all  choke  the  soul  and  occupy  the  throne  on  which 
the  Son  of  God  alone  should  reign. 

"Cleanse  and  preserve"  must  be  our  prayer  for  the 
members  as  for  the  Church  herself;  that  preserved  from 
temptation  and  danger,  cleansed  from  the  defilements  of 
sin  and  the  world,  we  may  "know  the  love  of  Christ  which 
passeth  knowledge." 

What  marvellous  words  !  The  Apostle  falters  when  he 
uses  them ;  he  cannot  dare  to  say  that  even  he,  who  had 
been  cleansed  and  preserved  by  the  boundless  mercy  of 
Christ,  could  know  with  a  perfect  knowledge  the  love  of 
His  Master;  "which  passeth  knowledge,"  he  is  compelled 
to  add. 

"  Now  unto  Him  that  is  able  to  do  exceeding  abun- 
dantly above  all  that  we  ask  or  think  " — it  is  a  continuation 
of  the  thought  "  which  passeth  knowledge  " — "  according  to 
the  power  which  worketh  in  us,  unto  Him  be  glory  in  the 
Church  throughout  all  ages." 

From  the  Church,  cleansed  and  defended  by  the  con- 
tinual pity  of  its  Lord,  preserved  by  His  help  and  good- 
ness, is  to  rise  the  strain  of  Glory  throughout  all  ages  : 

"Let  us  be  glad  and  rejoice,  and  give  honour  to 
Him  ;  for  the  marriage  of  the  Lamb  is  come  and  His 
wife  hath  made  herself  ready." 

The  Gospel,  you  will  find,  illustrates  the  "continual 
pity  "  of  the  Collect,  in  its  application  to  the  Church  and 
her  members. 

Jesus,  passing  through  the  city  of  Nain,  meets  a  funeral 


276         preparation  tor  Communion 

procession,  a  widow  following  to  the  grave  the  bier  which 
bears  her  only  son. 

11  And  when  the  Lord  saw  her,  He  had  compassion."  He 
takes  her  sorrow  into  His  own  Sacred  Heart  and  makes  it 
His  own  sorrow. 

His  pity  manifests  itself  in  the  exercise  of  power ;  His 
Voice  commands  and  the  dead  is  raised  to  life :  the  mother 
receives  back  her  son  preserved  from  the  corruption  of  the 
grave  ;  and  "  all  the  people  glorified  God." 

All  trial,  all  sorrow,  all  bereavement  penetrates  to  the 
Sacred  Heart  of  Jesus,  known  to  Him  not  merely  in  its 
outward  manifestation,  but  in  its  source. 

On  all  He  has  pity,  and  all  He  wills  to  relieve  with  a 
sympathy  and  a  power  which  alike  are  infinite. 

Take  the  widow  of  Nain  as  a  picture  of  the  Church, 
widowed  by  the  absence  of  her  heavenly  Bridegroom, 
grieving  over  the  death  in  sin  of  her  children,  each  of 
whom  is  dear  to  her  as  an  only  son. 

Sin  destroys  the  life  of  the  Spirit  within  the  soul, 
separates  the  soul  from  its  union  with  Him  Who  is  its  life, 
and  the  mother  follows  her  dear  son  with  tears  and 
sighing,  grieving  for  the  lost  promise  of  a  fair  life. 


Ah,  how  many  dead  children  of  the  Church  there  are 
around  and  among  us ! 

How  little  we,  comfortable,  ordinary,  easy-going  Church 
people,  recognise  the  fact  of  their  presence.  We  do  so 
when  the  loss  is  forced  home  upon  us,  when  the  one  on 
whom  we  built  such  hopes  "goes  wrong,"  as  we  are 
wont  to  say. 

But  what  of  the  thousands  around  us,  baptized  into  the 


Sijteentb  Sunfcas  after  ZTrinitE      277 


Body  of  Christ  as  children,  and  then  allowed  to  grow  up 
uncared  for,  untended,  swamped  in  the  vice  and  misery  of 
the  world  in  which  they  live, 

They  are  Christ's.  He  pities;  He  yearns  for  their 
lives  to  be  once  more  brought  into  union  with  His 
own. 

And  the  Church,  as  represented  by  most  congregations 
and  members?  Well,  they  like  their  cushioned  seats,  or 
their  music,  or  their  elaborate  ritual,  but  in  the  souls  carried 
out  to  their  burial  they  have  little  interest  and  show  less 
concern. 

Is  their  case  hopeless?  Is  there  no  power  which  can 
restore  ?  Is  there  none  whose  pity  is  strong  to  save  ? 

The  widow's  son  was  past  all  earthly  aid  ;  pity  there  was, 
for  "much  people  of  the  city"  followed  him  to  the  grave, 
but  there  was  no  power  to  bring  back  the  spirit  which 
had  fled. 

But  the  Love  of  Christ  "which  passeth  knowledge"  was 
there,  pierced  with  a  Divine  sorrow,  and  He  Who  is  "able 
to  do  exceeding  abundantly  above  all  that  we  can  ask  or 
think  "  had  visited  His  people. 

Hopelessness  vanishes,  tears  are  wiped  away  in  His 
Presence,  and  at  His  word  the  dead  can  live;  the  dead 
son  is  "  delivered  to  his  mother"  ;  the  "help  and  goodness" 
of  God  have  triumphed  gloriously. 

Can  it  be  so  still  ?  Surely,  weak  as  is  our  faith,  faltering 
as  is  our  hope,  He  Who  did  restore  to  life  can  give 
back  life,  even  now,  to  souls  dead  in  trespasses  and  sins. 

There  are  resurrections  through  the  power  of  Christ  in 
the  Sacraments  of  His  Church. 

Souls  that  were  wrecked  have  been  restored;  souls  that 
were  steeped  in  sin  have  been  cleansed  through  the 


278         preparation  tor  Communion 

Precious  Blood ;  souls,  whose  weakness  seemed  to  render 
them  incapable  of  recovery,  have  been  preserved  by  the 
help  and  goodness  of  the  Lord  of  the  Church. 

It  is  for  us  to  pray,  "  Let  Thy  continual  pity  cleanse  and 
defend"  the  souls  which  Thou  earnest  to  save,  and  for 
which  Thou  wast  content  to  die.  Thy  love  is  infinite  and 
embraces  all. 

Here  at  Thine  Altar,  conscious  of  the  Divine  pity  with 
which  Thou  regardest  all  sinners,  we  plead  Thy  Merits, 
Thy  Sacrifice,  for  all,  before  Thy  Father's  Throne. 

"  With  the  Lord  there  is  mercy :  and  with  Him  is 
plenteous  redemption." 

"  And  He  shall  redeem  Israel :  from  all  his  sins." 


Seventeenth  Sunday  after  Trinity 

The  Collect, — Lord,  we  pray  Thee  that  Thy  grace  may 
always  prevent  and  follow  us,  and  make  us  continually  to 
be  given  to  all  good  works;  through  Jesus  Christ  our 
Lord.  Amen. 

The  Epistle. — Eph.  iv.  i.     The  Gospel. — St.  Luke  xiv.  i. 


The  Collect  is  a  prayer  for  the  preventing  (or  anticipat- 
ing), and  the  following,  grace  of  God  ;  that  it  may  be  in  us 
a  source  of  devotion  to  all  good  works. 

There  are  three  illustrations,  in  the  Epistle  and  Gospel 
for  the  day,  of  people  needing  this  preventing  and  follow- 
ing grace  of  God. 

1.  St.  Paul,  "the  prisoner  of  the  Lord,"  writing  from 

his  imprisonment  in  Rome. 

2.  The  man  "which  had  the  dropsy." 

3.  The  lawyers  and   Pharisees   in   the   house  where 

Jesus   went    "to   eat   bread   on   the   Sabbath 
day." 

It  is  not  difficult  to  see  which  of  these  three  bondages 
requires  the  most  grace  for  its  unloosing. 


i.  We  remember  how,  in  his  imprisonment,  the  grace  of 
God  prevented  and  followed  St.  Paul. 

Brought  into  captivity  unto  Christ  and  imprisoned  for 
279 


280         preparation  for  Communion 

the  sake  of  his  Master,  he  is  "continually  given  to  all 
good  works." 

In  prison  at  Philippi  he  sings  praises  to  God,  and 
becomes  the  instrument  of  the  conversion  of  the  keeper  of 
the  prison  and  his  household,  admitting  them  through  the 
"  One  Baptism  "  into  the  "  One  Faith." 

In  prison  he  writes,  with  unceasing  industry,  letters  to 
the  Churches  which  he  has  founded.  In  prison  his  bonds 
in  Christ  were  manifest  in  all  the  palace  and  in  all  other 
places. 

God's  grace  in  him  indeed  worked  mightily,  for  the 
support  of  his  own  soul  and  the  edification  of  his  brethren 
in  the  faith. 

2.  The  bondage  of  the  poor  sufferer  was   quickly  re- 
lieved.    "  He  took  him  and  healed  him,  and  let  him  go." 
It  was  the  act,  as  it  is  the  type,  of  the  grace  of  God,  heal- 
ing men  and  setting  them  free. 

3.  Far  more  serious  is  the  bondage  of  those  in  whose 
presence  the  Lord  wrought  the  miracle,  for  theirs  was  the 
bondage   of  prejudice   and   pride.     "They   are   truly,   as 
'  the  ass  or  the  ox,'  incarnations  of  obstinacy  and  dulness, 
'fallen    into   a   pit,'  which  is  almost  hopeless,   and    from 
which  only  the  grace  of  God  can  pull  them  out." l 

In  all  three  cases  we  perceive  the  working  of  this 
wonderful  "  preventing,"  "  anticipating  "  grace  of  God. 

i.  Saul  of  Tarsus  persecuted  the  Church  of  Christ,  but 
Christ  had  known  him,  chosen  him  as  a  "vessel,  to  bear 
My  Name  before  the  Gentiles,  and  kings,  and  the  children 
of  Israel,"  and  in  due  time  called  him. 

1  Dr.  Doane,  "  Mosaics." 


Seventeenth  Sunfcas  after  TTrinitE     281 


Through  the  whole  of  his  after  history,  as  the  Apostle  of 
the  Gentiles,  there  runs  the  record  of  the  following  grace 
of  God.  "  My  grace  is  sufficient  for  thee."  "  By  the 
grace  of  God  I  am  what  I  am." 

2.  The  poor  man  sick  of  the  dropsy  had  been  known 
of  Christ,  and  was  called  by  Him,  by  influences  unrevealed 
to  us,  into  His  Presence,  that  he  might  be  healed. 

Chance,  do  you  say  it  was,  which  caused  him  to  come 
into  that  Presence  on  that  Sabbath  day  ? 

No,  not  so.  It  was  the  purpose  of  God,  anticipating, 
going  before,  a  perfect  faith,  and  drawing  the  man  through 
suffering  to  the  sole  source  of  healing. 

3.  The  lawyers  and  Pharisees,  who  had  come  to  watch, 
can  only  hold   their   peace   in    Christ's   Presence  as   He 
questions  them  ;   but  He  reads  the  silence  of  their  souls, 
and  His  love  yearns  for  their  cure. 

He  tries  to  break  up  the  hard  ground  of  their  hearts, 
to  warn  them  of  the  sin  of  prejudice  and  pride,  and  calls 
them  to  that  humility  whereby  alone  they  can  enter  into 
His  Kingdom,  and  be  exalted  into  union  with  Himself. 


The  Epistle  seems  to  give  evidence  of  the  same  thought. 
He  who  had  been  called  by  preventing  grace  reminds 
others  of  their  call. 

"  The  vocation  wherewith  ye  are  called."  "  Even  as  ye 
are  called  in  one  hope  of  your  calling." 

For  each  and  for  all,  at  every  time,  there  is  grace  suffi- 
cient ;  and  this  grace  springs  from  Him  Who  "  went  about 
doing  good,"  "  continually  given  to  all  good  works." 

He  is  "before  all  things,"  and  by  His  grace  we  were 
called  and  admitted  into  our  vocation  as  children  of  God. 


282         {preparation  for  Communion 

In  the  fulfilment  of  the  duties  of  that  vocation  difficulties 
there  must  be,  and  that  we  may  "walk  worthy  of  the 
vocation  wherewith  we  are  called,"  it  is  upon  His  grace 
we  must  rely. 

There  is  "One  Body,"  and  into  that  Body,  Christ's 
Holy  Catholic  Church,  we  have  been  admitted  by  the 
"One  Baptism,"  Christ's  own  appointed  means  for 
the  admission  of  those  He  calls  into  fellowship  with 
Himself. 

Of  that  Church  there  is  "One  Lord,"  and  in  that 
Church  there  is  the  "One  Faith"  which  she  teaches  to 
the  members  of  her  Lord,  and  which  they  are  bound  to 
maintain. 

There  is  "  One  Spirit "  whereof  we  have  all  been  made 
partakers,  and  Whose  presence  is  the  light  and  life  of  the 
"  One  Body." 

What  a  picture  it  is  of  the  "  preventing "  goodness,  the 
"preventing"  grace  of  God,  and  how  all  is  summed  up  in 
the  final  words  of  the  Epistle,  "One  God  and  Father  of 
all,  Who  is  above  all,  and  through  all,  and  in  you 
all." 

He — because  He  is  the  Father  of  us  all — He  anticipates, 
He  calls,  He  provides,  He  follows.  "Your  heavenly 
Father  knoweth  that  ye.  have  need." 

Yes,  so  often  we  want  to  be  brought  back  to  principles, 
to  the  foundations  of  our  position. 

It  is  not  by  chance  that  we  find  ourselves  where  we  are, 
as  members  of  Christ's  Holy  Catholic  Church;  it  is  He 
Who  has  called  us. 

It  is  not  by  chance  that  we  happen  to  be  communicants, 
or  happen  to  think  we  ought  to  receive  the  Blessed  Sacra- 
ment to-morrow ;  it  is  He  Who  calls  us. 


Seventeentb  Sunfcas  after  Urinitp     283 

Vocation — to  whatever  we  are  called — is  an  intensely 
solemn  responsibility. 

Men  and  women  do  not  sufficiently  value  the  dignity  of 
their  vocation  into  the  Body  of  Christ— One  Body,  One 
Spirit,  One  Lord,  One  Faith,  One  God  and  Father. 

Into  that  wondrous  Unity  you  have  been,  not  dropped 
haphazard,  but  called  by  the  preventing  grace  of  God  : 

"  I  beseech  you  that  ye  walk  worthy  of  the  vocation 
wherewith  ye  are  called." 

But  two  things  strike  us  : — 

1.  The  character  of  Him  who  calls ; 

2.  The  difficulties  of  the  vocation. 

1.  He  Who  calls  is  characterised  by  : — 

(a)  humility, 

(b)  meekness, 

(c)  long-suffering, 
(</)  forbearing  love, 
(e)  the  spirit  of  peace. 

I  need  not,  I  think,  give  illustrations — the  humility  of 
His  birth,  the  meekness  of  His  life,  His  long-suffering  with 
His  enemies,  His  forbearing  love  with  His  disciples,  the 
spirit  of  peace  which  breathed  through  His  words  and 
actions — they  are  familiar  topics  to  you. 

Are  not  these  the  characteristics  of  Him  Who  calls  us,  as 
members  of  the  One  Body,  to  the  following  of  Himself? 
Are  not  these  the  fruits  which  He,  our  Head,  looks  for  in 
us,  His  brethren? 

2.  Yes,  but   here  come  in  precisely  the  difficulties  of 
our  vocation.     Those  very  qualities  which  we  have  noted 
are  the  very  ones  which  we  find  so  difficult  to  acquire. 

But  even  as  we  state  the  difficulty  we  find  its  solution. 


284         preparation  for  Communion 

They  are  fruits,  but  they  are  "fruits  of  the  Spirit"  whereof 
we  have  been  made  partakers. 

We  are  His  brethren,  His  members,  and  so  long  as  we 
are  in  the  Unity  of  the  One  Body,  that  Holy  Spirit  flows 
to  us  from  Him  the  Head,  and  energising  within  us, 
strengthening  the  weakness  of  our  endeavours,  works  in 
us  a  likeness  to  Him. 

There  must  be  humility  in  us,  humble  reliance  upon 
grace,  upon  the  means  which  our  Father  has  provided. 

Our  Master  bids  us  "eat  bread  on  the  Sabbath  day," 
and  as  we  draw  near  to  His  Presence  we  "  watch  "  Him, 
to  behold  the  wonders  of  His  Being  and  of  His  Love. 

"  One  Lord,"  the  One  Faith  tells  us  is  present  there,  but 
each  faithful  watcher  finds  in  Him  the  grace,  the  virtue,  of 
which  his  own  preparation  has  told  him  he  stands  in  need. 

We  humble  ourselves  before  the  Majesty  of  such  con- 
descending knowledge  and  love. 

"Go  and  sit  down  in  the  lowest  room."  We  deserve 
no  higher,  for  we  have  shown  so  little  gratitude  for  grace 
given,  for  the  vocation  wherewith  we  have  been  called,  so 
little  appreciation  of  the  dignity  of  our  position  as  members 
of  the  One  Body,  so  little  response  to  the  movements  of 
the  One  Spirit. 

"He  that  humbleth  himself  shall  be  exalted."  Think 
what  it  means  to  be  exalted  into  union  with  the  Son  of  God 
Who  communicates  Himself  to  us  in  the  Blessed  Sacrament. 

How  the  thought  should  deepen  the  humility  with  which 
we  approach. 

And  then  at  last,  some  day,  when  the  season  of  our 
earthly  approach  is  closed,  He  may  say  unto  thee,  "  Friend, 
go  up  higher." 


Seventeentb  Sunfca£  after  UrinltE     285 


"The  friend  of  the  Bridegroom  rejoiceth  greatly, 
because  of  the  Bridegroom's  Voice." 

"  Blessed  is  he  that  shall  eat  bread  in  the  Kingdom 
of  God." 


Pray— 

(i.)      For  faithfulness  to  the  "  One  Faith  "  ; 

(ii.)     For  grace  to  correspond  to  your  vocation,  be  it 
what  it  may,  in  all  lowliness  ; 

(iii.)  For   grace   to    "  watch  "   the  Footsteps  of  your 
Lord,  and  to  persevere  in  following  Him. 


Eighteenth  Sunday  after  Trinity 

The  Collect. — Lord,  we  beseech  Thee,  grant  Thy  people 
grace  to  withstand  the  temptations  of  the  world,  the  flesh, 
and  the  devil,  and  with  pure  hearts  and  minds  to  follow 
Thee  the  only  God;  through  Jesus  Christ  our  Lord. 
Amen. 

The  Epistle.— \  Cor.  i.  4.  The  Gospel.—  St.  Matthew, 
xxii.  34. 


The  Church  is  constantly  reminding  us  of  the  relation- 
ship in  which  we  stand  to  Almighty  God. 

We  are  His  covenant  people,  admitted  into  the  closest 
union  with  Him  through  Holy  Baptism. 

One  clause  of  the  covenant  then  made,  on  our  part,  was 
that  we  should  "  renounce  the  devil  and  all  his  works,  the 
pomp  and  glory  of  the  world,  and  all  covetous  desires  of 
the  flesh,"  so  that  we  would  not  "  follow  nor  be  led  by 
them." 

It  does  not  follow,  because  we  renounce  them,  that 
therefore  the  world,  the  flesh,  and  the  devil  should  re- 
nounce us. 

Rather  are  we  led  to  believe  that  the  powers  of  evil  are 
specially  directed  against  God's  covenant  people,  desirous 
of  proving  true  to  their  covenant. 

Hence  the  petition  of  the  Collect : 

"  Give  Thy  people  grace  to  withstand  the  tempta- 
tions of  the  world,  the  flesh,  and  the  devil." 

•M 


Etgbteentb  SuntmE  after  Urinitp      287 

The  direct  purpose  of  the  enemy  of  our  souls  and  his 
allies  is  that  we  should  "  follow  and  be  led  by  them." 

Perhaps  the  two  words  u  follow "  and  "  led  "  point  to 
different  characteristics  in  the  tempted. 

Some,  with  light,  fickle,  unoccupied  minds,  "follow" 
easily  the  attractions  presented  to  them. 

Others,  of  firmer  fibre  and  more  self-command,  require  to 
be  "  led,"  gradually  and  insidiously,  before  the  temptation 
succeeds. 

The  child  of  God  must  have  a  definite  object,  and  a 
heart  kept  constantly  free  from  the  infection  of  evil : 

"Grant    Thy   people   grace  with  pure  hearts   and 
minds  to  follow  Thee,  the  only  God." 

Intent  on  following  God  manifest  in  Christ,  the  servant 
of  God  will  be  preserved  from  following  the  attractions  of 
evil,  and  will  at  the  same  time  preserve,  with  utmost  care, 
purity  of  heart  and  mind. 

If  the  vision  be  obscured  we  lose  sight  of  the  Figure  of 
our  Guide. 

"  I  say  then,  Walk  in  the  Spirit,  and  ye  shall  not 
fulfil  the  lusts  of  the  flesh." 

The  "  positiveness  of  the  Divine  Life  "  is  an  important 
principle.  The  way  to  overcome  the  temptations  which 
beset  us  is  to  "  follow  God." 


The  Epistle  and  Gospel  seem  to  impress  this  lesson  in  a 
varied  form. 

In  following  Christ  we  are  following  God  ;  for  "  such  as 
the  Father  is,  such  is  the  Son." 

The  teaching  of  our  Lord  Himself,  in  the  Gospel, 
enforces  this  truth. 


288         preparation  for  Communion 

"  What  think  ye  of  Christ  ?     Whose  Son  is  He  ?  " 
"  If  David  then  call  Him   Lord,    how  is  He  his 
Son?" 

And  we  note  the  extreme  emphasis  placed  by  St.  Paul, 
in  the  Epistle,  on  the  dignity  ascribed  to  the  Only-begotten 
Son: 

"  The  grace  of  God  which  is  given  you  by  Jesus 
Christ." 

"  Waiting    for    the    coming    of    our    Lord    Jesus 
Christ." 

"  That  ye  may  be  blameless  in  the  day  of  our  Lord 
Jesus  Christ." 

The  grace  for  which  the  Collect  prays,  grace  to  with- 
stand and  grace  to  follow,  is  given  by  Jesus  Christ. 

"  The  grace  of  God  which  is  given  you  by  Jesus 
Christ." 

And  by  His  power  we  are  to  be  "enriched  in  all  utter- 
ance and  in  all  knowledge;  "  ''so  that  ye  come  behind  in  no 
gift." 

The  pure  heart  and  mind  are  the  consequence  of  His 
work : 

"That  ye  might  be  filled  with  all  the  fulness  of 
God." 
With  what  truth  St.  Paul  could  say — 

"We  preach  not  ourselves,  but  Christ  Jesus,   the 
Lord." 


Again,  the  Gospel,  in  our  Lord's  own  words,  gives  us  the 
explanation  of  what  is  meant  by  "  to  follow  Thee." 

In  answer  to  the  lawyer's  question    "tempting    Him," 
Christ  replies — 

"  Thou  shall  love  the  Lord  thy  God  with  all  thy 
heart,  and  with  all  thy  soul,  and  with  all  thy  mind." 


Bfgbteentb  Sunfcas  after  Urfnits      289 

"  This  is  the  first  and  great  commandment." 
"  And  the  second  is  like  unto  it,  Thou  shalt  love  thy 
neighbour  as  thyself." 

It  is  the  old  law  reiterated  and  made  new  by  the  Son  of 
God. 

This  law  He  not  merely  enunciates,  but — 
(i.)  In  His  own  Life  teaches  us  to  obey, 
(ii.)  By  the  grace  which  flows  from  His  Incarnate 

Life,  enables  us  to  obey. 

The  whole  life  of  Jesus  is  the  fulfilment  of  the  dual 
law. 

That  life  may  be  summed  up  in  two  sentences — 

(a)  "  I  love  the  Father ;  and  as  the  Father  gave  Me 

commandment,  even  so  I  do." 
(<£)  "  As  the  Father  hath  loved  Me,  so  have  I  loved 

you." 
"Love  is  the  fulfilling  of  the  Law." 

To  love  God  with  all  our  heart,  and  soul,  and  mind, 
and  to  love  our  neighbour  as  ourself,  is  to  "  follow  God," 
walking  in  the  Steps  and  in  the  strength  of  His  Divine 
Son. 

But  the  dual  law  is  not  one  easy  to  obey. 

(i.)    We  are  surrounded  and  importuned  by  temptations 

to  love  things  out  of,  and  other  than,  God. 
The  world  and  self  are  so  close  to  us,  and  Satan 
uses  our  surroundings  to  draw  us  away  from 
God. 

(ii.)  Our    neighbour    is    not    always    lovable,    often 
irritating,  sometimes  hostile. 

We  have  to  rely  upon  "  the  grace  of  God  which  is  given 
by  Jesus  Christ,"  and  in  humble  reliance  to  use  that 
grace. 

(a)  To  aid  us  in  self-examination,  that  we  may  main- 
tain "pure  hearts  and  minds." 

T 


29°         preparation  for  Communion 

(£)  To  enable   us   to    "withstand    the    temptations" 

which  on  all  sides  beset  us. 

Possibly  one  of  the  chief  temptations  of  the  day  is  to 
"  question  "  the  authority  of  Christ,  the  love  of  Christ, 
the  Divine  foundation  of  His  Church,  the  truth  of  the  One 
Faith. 

The  faith  shaken,  the  life  becomes  an  easy  prey. 


We  turn  aside  from  the  world  to  quiet  Communion  with 
the  Son  of  God. 

We  are  coming  to  Him  in  the  Holy  Eucharist ;  drawing 
near  with  faith  in  His  Presence,  we  seek,  by  grace,  to 
purify  our  hearts. 

"  He  that  hath  this  hope  purifieth  himself,  even  as 
He  is  pure." 

"  Seeing  ye  have  purified  your  souls  in  obeying  the 
truth  through  the  Spirit  with  unfeigned  love  of  the 
brethren." 

He  Who  comes  to  us  knows  both  our  temptations,  our 
needs,  and  our  desires. 

He  is  able  to  "enrich"  us  in  everything,  so  that  we 
may  "  come  behind  in  no  gift." 

The  Son  of  God  is  there;  the  Example  is  there;  the 
grace  to  follow  is  there.  Having  Him,  we  have  all 
things. 


Three  thoughts  from  St.  Thomas  a  Kempis : — 

(i.)  "  I  offer  unto  Thee,  O  Lord,  all  my  sins  and 
offences,  which  I  have  committed  before  Thee, 
upon  Thy  merciful  Altar,  that  Thou  mayest 
consume  and  burn  them  all  with  the  fire  of 
Thy  love  .  .  .  and  restore  to  me  again  Thy 


Eigbteentb  Sunfcas  after  UrfnitE      291 

grace  which  I  lost  by  sin,  forgiving  me  all  my 
offences,  and  receiving  me  mercifully  to  the 
kiss  of  peace." 

(ii.)    "  Then  will  He  say  unto  me,  '  If  thou  art  willing 

to  be  with  Me,  I  am  willing  to  be  with  Thee.' " 

"And  I   will  answer   Him,   'Vouchsafe,   O 

Lord,  to  remain  with  me,  for  I  will  gladly  be 

with  Thee.'" 

"  'Tiiis  is  my  whole  desire,  that  my  heart  be 
united  unto  Thee.' " 

(iii.)  "  He  that  desireth  to  keep  the  grace  of  God,  let 
him  be  thankful  for  grace  given,  and  patient 
for  the  taking  away  thereof:  let  him  pray  that 
it  may  return  :  let  him  be  cautious  and  humble, 
lest  he  lose  it." 


Nineteenth  Sunday  after  Trinity 

The  Collect. — O  God,  forasmuch  as  without  Thee  we  are 
not  able  to  please  Thee;  Mercifully  grant,  that  Thy  Holy 
Spirit  may  in  all  things  direct  and  rule  our  hearts  ;  through 
Jesus  Christ  our  Lord.  Amen. 

The  Epistle.— Eph.  iv.  17.  The  Gospel— St.  Matthew 
ix.  i. 


"  Thou  hast  created  all  things,  and  for  Thy  pleasure 
they  are  and  were  created." 

Man  was  created  by  God  "both  to  will  and  to  do  of 
His  good  pleasure." 

And  the  Holy  Ghost  was  breathed  into  man  as  "the 
Breath  of  Life,"  that  man  might  be  enabled  to  "please 
God  "  by  conformity  to  His  moral  likeness. 

Man's  being,  inspired  by  the  Holy  Spirit,  would,  indeed, 
be  such  as  the  God  of  Holiness  could  delight  in. 

Man,  by  transgression,  fell,  and  lost  the  abiding  Presence 
of  God  the  Holy  Ghost. 

The  gift  was  restored  through  Christ,  and  man,  redeemed 
but  conscious  of  frailty,  has  become  the  dwelling-place,  the 
temple  of  the  Holy  Spirit. 

Yes,  "conscious  of  frailty,"  for  the  greatness  of  the 
gift  will  ever  keep  the  recipient  conscious  of  his  own  in- 
capacity. 

"Without  Thee  we  are  not  able  to  please  Thee." 
399 


tRineteentb  Sunfca£  after  TTrfnits      293 

The  same  thought  has  been  present  on  previous  Sundays, 
especially  the  first  and  ninth  Sundays  after  Trinity. 

We  need  the  active  indwelling  of  God  the  Holy 
Ghost. 

Inasmuch  as  "out  of  the  heart"  of  man  proceeds  the 
evil  which  defiles  his  life,  we  pray : 

"  Mercifully  grant,  that  Thy  Holy  Spirit  may  in  all 
things  direct  and  rule  our  hearts" 

The  appeal  is  to  the  Mercy  of  God,  as  though  we  were 
fully  aware  of  our  own  past  self-willed  rebellion  against  the 
Holy  Spirit's  rule. 

Note  how  we  are  taught  to  rely  entirely  upon — 

(a)  The  willingness, 
(&)  The  power, 

of  God  the  Holy  Ghost. 

"  May  in  all  things  direct  and  rule  our  hearts." 
He  is  willing  to  guide  our  lives  and  is  able  to  rule  even 
our  unruly  hearts,  in  all  things. 

And  yet,  how  seldom  we  seek  His  direction ! 

"The   Lord  direct  your  hearts  into  the   Love  of 
God." 

"  I  will  dwell  in  them  and  walk  in  them." 
The  Holy  Spirit  "  underlies,  so  to  speak,  all  our  faculties ; 
He  communicates  to  us  no  mere  negative  cleansing,  but  a 
positive  holiness." 

"  He  illuminates  our  understanding,  purifies  and  elevates 
our  affections,  controls  and  strengthens  our  will." J 

And  the  "  directing  "  of  our  lives  is  by  the  gentle,  silent 
inspiration  of  the  Holy  Spirit. 

"  Incline  our  hearts  to  keep  this  law." 
There  must  be  a  purity  of  heart,  a  responsive  willingness 

1  Bishop  of  Vermont. 


294         preparation  for  Communion 

on  our  side,  if  the  inspirations  of  the  Spirit  are  to  become 
efficacious. 

"Cleanse  the  thoughts  of  our  hearts  by  the  inspira- 
tions of  Thy  Holy  Spirit." 

If  we  invite  the  rule  of  the  Holy  Spirit  within  our  hearts, 
how  careful  must  be  our  obedience  to  His  warnings,  checks, 
inspirations. 

(i.)     "  Ye  do  always  resist  the  Holy  Ghost." 
(ii.)    "  Grieve  not  the  Holy  Spirit  of  God." 
(iii.)  "  Quench  not  the  Spirit." 

Note  the  order  of  the  verses.  By  resistance  we  grieve ; 
by  continuance  in  resistance  we  run  the  awful  risk  of 
quenching  the  light  of  the  Holy  Spirit  within  our  souls. 


The  Epistle  shows  plainly  the  state  of  man  both  with- 
out, and  with,  the  indwelling  Presence  of  God  the  Holy 
Ghost. 

There  is  the  state  of  those  who,  following  the  rule  of 
their  own  sinful  hearts,  have  "given  themselves  over"  to 
the  dominion  of  sin. 

There  is  the  state  of  those  who,  through  the  power  of 
the  Spirit,  have  "put  on  the  new  man,  which  after  God 
is  created  in  righteousness  and  true  holiness." 

The  rule  of  the  Spirit  within  the  soul  is  manifested  in 
the  fruits  of  the  life : 

(i.)" Putting  away  lying,  speak  every  man  truth  with 

his  neighbour." 
(ii.)  The  curbing  of  temper, 
(iii.)  Honest  work  accompanied  by  generosity, 
(iv.)  Purity  of  conversation, 
(v.)  Kindness  and  tenderness  of  heart,  exhibited  in 

forgiveness  of  injuries. 

These  are  to  be  the  fruits  of  the  indwelling  Presence; 


Bineteentb  Sunfcas  after  Urinits      295 


by  neglect  we  should  "grieve  the  Holy  Spirit  of  God, 
whereby  ye  are  sealed  unto  the  day  of  redemption." 

The  last  words  of  the  Epistle,  giving  the  motive  of  our 
forgiveness  of  others,  form  a  link  with  the  teaching  of  the 
Gospel  : 

"Forgiving  one  another,  even  as  God  for  Christ's 
sake  hath  forgiven  you." 

The  Gospel  tells  us  of  the  forgiveness  first,  then  of  the 
restoration,  of  the  man  sick  of  the  palsy. 

The  man  was  helpless,  incapacitated  and  weighed  down 
with  the  consciousness  of  his  incapacity. 

Our  Lord's  first  words  to  him  are  evidence  of  this  con- 
sciousness : 

"  Son,  be  of  good  cheer." 

The  burden  was  something  beyond  that  of  bodily  sick- 
ness and  pain. 

Sin  was  at  the  root  of  his  helplessness.  And  He  Who 
could  discern  the  cause  of  suffering  could  discern  also  the 
faith  of  the  sufferer. 

"  Thy  sins  be  forgiven  thee.  " 

The  Jews  at  once  saw  that  Christ  was  claiming  a  Divine 
prerogative  : 

"This  Man  blasphemeth." 
Our  Lord's  reply  must  be  noticed  : 

"  Which  is  easiest,  to  claim  this  power  or  to  claim 
that;  to  say,  Thy  sins  be  forgiven  thee,  or  to  say, 
Arise  and  walk  ?  " 

"  That  is  easiest,  and  I  will  now  prove  my  right  to 
say  it,  by  saying  with  effect,  and  with  an  outward  con- 
sequence setting  its  seal  to  My  truth,  the  harder  word  — 
Rise  up  and  walk."1 

1  Trench  on  the  Miracles. 


196         preparation  for  Communion 

By  the  power  of  Cbrist  man's  helplessness  is  abolished. 

"The  Son  of  Man  hath  power  on  earth  to  forgive 
sins." 

And  man,  restored,  forgiven,  is  able,  obedient  to  the  will 
of  the  Spirit,  to  "walk  and  to  please  God." 

The  power  of  the  Lord  is  still  present  to  heal  sinful  man. 
He  delegates  His  power  to  those  whom  by  His   Holy 
Spirit  He  has  ordained  : 

"Receive  ye  the  Holy  Ghost;  Whosesoever  sins  ye 
remit,  they  are  remitted  unto  them." 
Man,  helpless  through  the  ravages  of  sin,  and  yet  wishing 
to  be  healed,  draws  near  with  faith  to  the  tribunal  of  mercy, 
and  there  finds  still — 

"The  Son  of  Man  hath  power  on  earth  to  forgive 
sins." 

Christ  forgives,  because  Christ  in  the  tenderness  of  His 
love,  wishes,  not  only  for  our  restoration,  but  for  our  union 
with  Himself. 

He  wishes  that  our  hearts  and  lives,  cleansed  by  Himself, 
should  be  directed  and  ruled  by  His  own  Holy  Spirit. 
He  wishes  to  see  in  us  the  fruits  of  His  Passion. 
When  He  is  willing  to  forgive,  when  He  longs  that  we 
should  make  a  good  Communion,  let  nothing  on  our  part 
hinder. 

"O  send  out  Thy  light  and  Thy  truth  that  they 
may  lead  me :  And  bring  me  unto  Thy  holy  hill,  and 
to  Thy  dwelling." 

"And  that  I  may  go  into  the  Altar  of  God,  even 
unto  the  God  of  my  joy  and  gladness." 

"  O  put  Thy  trust  in  God :  for  I  will  yet  give  Him 
thanks,  which  is  the  help  of  my  countenance,  and  my 
God." 


Twentieth  Sunday  after  Trinity 

The  Collect. — O  Almighty  and  most  merciful  God,  of 
Thy  bountiful  goodness  keep  us,  we  beseech  Thee,  from 
all  things  that  may  hurt  us ;  that  we,  being  ready  both  in 
body  and  soul,  may  cheerfully  accomplish  those  things 
that  Thou  wouldest  have  done ;  through  Jesus  Christ  our 
Lord.  Amen. 

The  Epistle.— Eph.  v.  15.  The  Gospel.—^..  Matt. 
xxii.  i. 


To  God,  Almighty  and  most  Merciful,  the  God  of 
bountiful  goodness,  our  prayer  is  addressed. 

His  Almighty  power  is  shown  in  His  ability  to  "keep 
us  from  all  things  that  may  hurt  us." 

His  goodness  is  shown  in  His  willingness  so  to  keep  us. 

His  mercy — there  is  something  both  retrospective  and 
prospective  in  our  appeal. 

We  know  we  have  failed  so  often,  both  in  cheerful 
accomplishment  of  His  Will,  and  in  readiness  to  avoid 
the  things  which  we  felt  were  hurtful  to  us. 

And  our  want  of  correspondence  to  the  "bountiful 
goodness  "  of  God  in  the  past  makes  our  plea  for  mercy  in 
the  present  and  future  the  more  urgent. 

Whatever  may  have  been  the  case  in  the  past,  we  feel 
as  though  now  we  could  not  do  the  things  that  we  would. 

We  throw  ourselves  upon  the   limitless   mercy  of  our 

God,  upon  His  goodness,  and  upon  His  Almighty  power. 

397 


298         preparation  for  Communion 

We  had  been  thinking  that  our  lives  did  not  matter ; 
that  so  long  as  we  did  not  do  any  positive  harm  it  was  all 
right. 

What  a  revelation  it  is  that  the  "Almighty  and  most 
merciful  God  "  has  been  thinking  of  us  all  the  time ;  that 
we  rest  upon  the  Mind  of  God ;  that  the  success  or  failure 
of  our  lives  depends  upon  our  accomplishment  of  the 
things  which  God  would  have  us  do. 

We  are  so  insignificant,  and  yet  "  the  very  hairs  of  your 
head  are  all  numbered." 

God  Himself  has  a  design  for  the  most  insignificant  of 
our  lives  : 

"See  that  thou  make  all  things  according  to  the 
pattern  shewed  thee  in  the  Mount." 


Two  things  then  we  see — 

I.  That  for   every  life  there  is  a  rule — the  Will  of 

God; 

II.  That  our  duty  consists  in  a  ready  and  cheerful 
accomplishment  of  that  Will. 

I.  Consider  the  infinite  peace  of  the  soul  which  recog- 
nises the  Merciful  Hand  of  God  in  directing  the  circum- 
stances of  life. 

Even  the  things  which  seem  to  hurt  us  are  accepted  as 
the  loving  discipline  of  Perfect  Wisdom. 

And  God  uses  the  outward  circumstances  of  life  for  the 
training  of  the  spiritual  being. 

Both  "body  and  soul"  have  to  be  surrendered  to  the 
Will  of  our  Father  in  Heaven. 

Without  discipline  the  life  will  bear  no  fruit. 

II.  "  Cheerfulness  is  the  very  life  and  soul  of  all  good 


TEwentfetb  Sun&as  after  Urinits      299 


works  ;  no  work  is  good  which  is  not  done  in  a  spirit  of 
alacrity  and  joy."1 

Such  cheerfulness  is  the  outcome  of  our  perception  of 
our  true  relationship  to  God  : 

"  Ye  have  not  received  the  Spirit  of  bondage  again 
to  fear  ;  but  ye  have  received  the  Spirit  of  adoption, 
whereby  we  cry,  Abba,  Father." 

This  cheerful  alacrity  is  the  characteristic  of  — 

(a)  The  King  of  Saints. 

"  Lo,  I  come  to  do  Thy  Will,  O  God." 
(£)  The  Virgin  Mother  and  the  Saints. 

"  Behold  the  handmaid  of  the  Lord  ;   be  it  unto 

me  according  to  Thy  word." 
St.  Paul.  —  "  Lord,  what  wiltThou  have  me  to  do?" 
St.  Peter.  —  "  Arise  up  quickly.  .  .  .  And  he  went 

out,  and  followed  Him." 
(c)  The  Angelic  Hosts. 

"  O  praise  the  Lord,  ye  angels  of  His  ;  ye  that 
fulfil  His  commandment,  and  hearken  unto 
the  voice  of  His  word." 

It  must  be  the  characteristic  of  those  who  are  trying  to 
follow  the  King  of  Saints  in  the  royal  road  of  the  Cross. 


How  apt  is  the  exhortation  of  the  Epistle,  following 
upon  the  teaching  of  the  Collect : 

"  See  then  that  we  walk  circumspectly,  not  as  fools, 
but  as  wise." 

"  Redeeming  the  time,  because  the  days  are  evil. 
"Wherefore  be  ye  not  unwise,  but  understanding 
what  the  Will  of  the  Lord  is." 

"  As  wise,"  we  shall  be  "  looking  around,"  seeking  where 
we  may  find  the  Sacred  Footprints,  where  are  the  dangers 
we  should  avoid. 

1  Dean  Goulburn. 


preparation  for  Communion 


As  children  of  God  we  must  rely  upon  "  the  Spirit  of 
wisdom  and  understanding,  the  Spirit  of  knowledge,"  that 
we  may  perceive  "  what  the  will  of  the  Lord  is." 

Not  only  will  He  enable  us  to  perceive,  but  give  us 
"ghostly  strength  "  wherewith  to  do  that  Will. 

St.  Paul  teaches  the  same  spirit  of  cheerfulness  in 
obedience  which  he  himself  practised  : 

"  Singing  and  making  melody  in  your  heart  to  the 
Lord." 

"Giving  thanks  always  for  all  things  unto  God 
and  the  Father  in  the  Name  of  our  Lord  Jesus 
Christ." 

The  words  tell  of  two  things  — 

(a)  An  inward  life  of  union  with  God. 
(<5)  A  union  so  complete  as  to  involve   not   merely 
acceptance  of,    but   thanksgiving  for,   all  His 
dealings. 

What  a  lofty  ideal  is  set  before  us  ;  how  far  we  fall  short 
of  such  a  spirit  of  thanksgiving  ! 


The  King,  in  the  Holy  Gospel,  made  a  marriage  for  His 
Son — 

"And  sent  forth  His  servants  to  call  them  that 
were  bidden  to  the  wedding ;  and  they  would  not 
come." 

The  King  had  the  right  to  expect  the  attendance  of 
those  who  were  bidden,  and  more  than  once  he  sent  to 
remind  them  of  their  duty : 

"  All  things  are  ready;  come  unto  the  marriage." 
But   in   them   there   was   no   readiness,   there   was   no 
cheerful  alacrity  of  obedience  : 

"  They  made  light  of  it,  and  went  their  ways,  one 
to  his  farm,  another  to  his  merchandise." 


ftwentietb  Sunbag  after  Urinttp      3°* 

Some  even  maltreated  and  slew  the  messengers  of  the 
King: 

"  When  the  King  heard  thereof  he  was  wroth ;  and 
he  sent  forth  his  armies  and  destroyed  those  murderers, 
and  burnt  up  their  city." 

How  soon  unreadiness,  disinclination  to  obey,  leads  to 
open  rebellion.  How  awful  is  the  penalty  of  resistance  to 
the  invitations  of  the  most  merciful  God. 

"Ready  both  in  body  and  soul,"  we  said  in  the  Collect. 
The  man  "  which  had  not  on  a  wedding  garment "  had 
made  no  preparation. 

For  neglect,  not  for  actual  commission  of  wrong,  are  the 
awful  words  of  condemnation  pronounced. 

The  King  makes  a  marriage  for  His  Son  in  the  Holy 
Eucharist. 

It  is  the  foretaste  of  the  Marriage  Supper  of  the  Lamb 
to  which  He  bids  us  : 

"  All  things  are  ready ;  come  unto  the  marriage." 

It  is  the  invitation  of  the  most  merciful  God ;  it  is  the 
provision  of  His  "  bountiful  goodness." 

It  is  His  Will  that  we  should  obey  the  command  which 
He  has  a  right  to  issue. 

For  He  knows  that  only  through  the  Food  there  offered 
to  us  can  we  gain  strength  to  accomplish  the  things  that 
He  would  have  done. 

That  sheltered  in  Him  to  Whom  our  souls  are,  through 
that  Food,  united,  we  may  hope  to  be  kept  from  the  things 
that  would  hurt  us. 

For  the  marriage  is  between  Christ  and  His  Church, 
between  Christ  and  those  who  are  members  of  His  Spouse, 
the  Church. 


302          {preparation  for  Communion 

Christ  is  all :  the  Bridegroom  and  the  Food.  He  unites 
us  to  Himself,  and  feeds  us  with  His  own  most  precious 
Body  and  Blood. 

Oh,  how  gracious  is  the  invitation,  how  boundless  is  the 
mercy,  how  tender  is  the  love ! 

Alas!  that  men,  that  we,  should  make  "light  of  it  "; 
that  some  should  allow  the  world,  some  pleasure,  some 
their  own  way,  to  stand  between  them  and  the  joy  of  our 
Lord. 

The  peril  is  so  great.  God,  in  mercy,  reveals  to  us  the 
danger  of  neglect. 

Once,  by  faith,  see  the  realities  of  the  Heavenly 
Banquet,  and  the  unreadiness  is  lost  in  a  cheerful  alacrity 
of  obedience. 

Christ  is  there  ;  Christ  invites  ;  Christ  is  ready  to  unite 
Himself  to  us. 

The  soul  is  bowed  down  before  the  majesty  of  such  love 
and  condescension. 

"  Lord,  I  am  not  worthy  ; "  and  yet  because  Thou  dost 
bid  me,  I  venture  to  draw  near. 

See  what  the  soul,  united  to  Jesus  in  the  Blessed 
Sacrament,  is  enabled  to  say — 

(i.)     "  Our  Father,  Which  art  in  heaven, 
Hallowed  be  Thy  Name, 
Thy  Kingdom  come, 
Thy  Will  be- done." 

(ii.)  "  Here  we  offer  and  present  unto  Thee  ourselves, 
our  souls  and  bodies,  to  be  a  reasonable,  holy, 
and  lively  sacrifice  unto  Thee." 

(iii.)  "  We  most  humbly  beseech  Thee,  O  Heavenly 

Father,   so  to  assist  us  with  Thy  grace,  that 

...  we  may  do  all  such  good  works  as  Thou 

hast  prepared  for  us  to  walk  in." 

It  is  only  through  union  with  the  Sacrifice  of  Jesus  that 


Uwentietb  Sun&a$  after  UrinitE      s°3 


we  can  hope  cheerfully  to  offer  ourselves  for  the  accom- 
plishment in  us  of  the  Will  of  God. 

1.  Listen  to  the  Voice  of  Jesus  saying  — 

"  I  have  called,  and  ye  refused  ;  I  have  stretched 
out  My  Hands,  and  no  man  regarded.  Ye  have 
set  at  nought  my  counsel,  and  would  none  of  My 
reproof." 

2.  Pray  for  grace  — 

"  So  to  love  Him  that,  beginning  to  taste  and  see 
how  gracious  the  Lord  is,  you  may  desire  no  other 
thing  but  to  receive  Him  on  earth,  and  be  united  to 
Him  at  the  Marriage  Supper  of  the  Lamb." 

3.  Remember  — 

"  Many  are  called,  but  few  are  chosen." 


TwentyFirst  Sunday  after  Trinity 

The  Collect. — Grant,  we  beseech  Thee,  merciful  Lord,  to 
Thy  faithful  people  pardon  and  peace,  that  they  may  be 
cleansed  from  all  their  sins,  and  serve  Thee  with  a  quiet 
mind  ;  through  Jesus  Christ  our  Lord.  Amen. 

The  Epistle.— Eph.  vi.  10.     The  Gospel.— St.  John  iv.  46. 


Twelve  times  during  the  Sundays  after  Trinity  the 
Collects  include  an  allusion,  or  an  appeal,  to  the  Mercy 
of  God. 

The  frequent  reference  to  that  attribute  is  called  forth 
by  the  consciousness,  in  those  who  approach  God's  Altar, 
of 

(a)  The  presence  of  sin  ; 

(b)  The  effects  of  sin. 

The  petition  to-day  is  twofold,  and  each  petition  con- 
tains two  clauses. 

(i.)    "Grant,   we   beseech   Thee,    merciful    Lord,   to 
Thy  faithful  people 
(a)  Pardon  and 
(6)  Peace." 
(ii.)  And  then  the  consequences  : 

(a)  "That  they  may  be  cleansed  from  all 

their  sins,  and 

(b)  S^rve  Thee  with  a  quiet  mind." 

If  you  take  the  converse  of  the  latter  words,  you  see 
clearly  the  condition  of  the  sin-laden  soul. 


after  TTrinits    305 


It  is  stained  with  impurity. 

Its  service  of  God  has  been  marred  by  the  unrest,  which 
is  the  result  of  sin. 

It  is  only  the  Mercy  of  God  which  can  give  that  which 
the  soul,  thus  situated,  needs  :  first  pardon,  and  then,  as 
the  result  of  pardon,  peace. 

Those  who,  loving  the  habitation  of  God's  House,  are 
most  regular  at  the  Holy  Eucharist,  are  most  conscious  of 
their  need  of  mercy.  Growth  in  grace  quickens  the  sense 
of  need. 

As  they  gaze  deeper  into  wonders  of  the  Presence  and 
Love  of  Jesus  their  perception  of  their  own  uncleanness 
in  His  sight  is  increased. 

They  know  that  apart  from  Jesus  the  soul  can  find  no 
peace. 

Joy  in  the  service  of  God  —  of  which  we  thought  last 
week  —  and  peace  are  closely  allied  : 

"  The  fruit  of  the  Spirit  is  love,  joy,  peace." 
"The  Kingdom  of  God  is  joy  and  peace." 
"  The  God  of  hope  fill  you  with  all  joy  and  peace  in 
believing." 

The  joy  and  peace  spring  from  the  pardon  and  the 
cleansing,  which  are  the  work  of  Him  Who  has 

"  Made  peace  through  the  Blood  of  His  Cross." 
"The  Blood  of  Jesus  Christ  cleanseth  us  from  all 
sin." 

"  Unto  Him  that  loved  us,  and  washed  us  from  our 
sins  in  His  own  Blood,  ...  be  glory  and  dominion 
for  ever." 


The  pardon  of  God  is  not  mere  acquittal ;  its  conse- 
quence is  cleansing,  its  result  restoration. 


306         preparation  for  Communion 

"  If  it  were  possible  for  us  to  be  forgiven  without  being 
cleansed,  we  should  still  be  far  from  preserving  a  quiet 
mind." 

"God  does  not  will  to  surround  Himself  with  a  crowd 
of  acquitted  criminals,  but  with  a  family  of  redeemed  and 
adopted  children." 

"  His  grace  saves  both  from  the  guilt  and  power  of 
sin."  i 

Sin  separates  from  God.  Its  presence  pollutes  the  soul, 
and  occasions  the  fever  of  unrest. 

The  pardon  of  God  cleanses,  brings  peace,  and  restores 
to  the  rife  of  union. 

The  miracle  recorded  in  the  Gospel  affords  an  illus- 
tration. 

The  sickness  of  the  body  is  a  type  of  the  soul-sickness, 
which  is  the  consequence  of  sin. 

Christ's  healing  of  bodily  disease  is  a  type  of  His  work 
in  the  cleansing  of  the  soul. 

The  nobleman's  son  lies  sick  of  a  fever,  and  is  "  at  the 
point  of  death." 

The  father  pleads  for  mercy  with  faith  and  urgency. 
"  Sir,  come  down  ere  my  child  die." 

The  fever  in  the  system  may  have  been  slight  at  first, 
but  is  swift  in  progress  and  deadly  in  effects. 

The  word  of  Christ  not  only  expels  the  disease — "the 
fever  left  him  " — but  is  the  communication  of  renewed  life 
— "thy  son  liveth." 

How  great  is  the  danger  of  sins  which  seem  insignificant, 
how  rigid  must  be  our  rule  of  self-examination. 

1  Bishop  of  Vermont. 


Sunfcas  after  TTrfntts    3°  7 


The  sin  committed  is  but  the  symptom  of  the  hidden 
evil  The  germ,  not  merely  the  symptom,  has  to  be 
attacked. 

The  Good  Physician,  to  Whom  the  soul  is  laid  bare  in 
confession,  pours  in  the  oil  and  wine  of  His  grace  for  its 
cleansing  and  healing. 

Contemplate  the  joy  of  the  Only-begotten  Son  in  bringing 
back  to  the  Eternal  Father  one  of  His  children,  cleansed, 
restored.  "Thy  son  liveth." 

Contemplate  the  joy  of  the  Eternal  Father  in  the  work 
of  His  Only-begotten  Son  in  the  restoration  of  a  sinner. 
"  This  My  son  was  dead,  and  is  alive  again." 

The  Epistle  speaks  — 

(i.)    Of  the  warfare  which  has  to  be  waged  against 

the  sins  for  the  pardon  of  which  we  pray. 
(ii.)  Of  the  weapons  whereby  sin  is  to  be  defeated,  and 

peace  to  be  preserved. 

The  enemies  are  spiritual,  of  vast  power,  resource,  and 
malignity. 

Alone,  it  is  impossible  for  man  to  resist  them. 
Christ  has  fought,  and  Christ  has  conquered  ;  therefore, 
"  My  brethren,  be  strong  in  the  Lord,  and  in  the 
power  of  His  might." 

Sin  weakens  the  soul,  pardon  restores  strength. 
But  the  very  contact  with    evil,   the  conflict  with  the 
powers  of  darkness,  involves  a  measure  of  pollution. 

Hence  our  need  of  cleansing.  Even  our  armour  must 
be  kept  bright  : 

"  Your  feet  shod  with  the  preparation  of  the  Gospel 
of  peace." 

Equipped  with  "the  whole  armour  of  God,"  the  sou! 
will  meet  the  attacks  of  evil  with  "  a  quiet  mind." 


so8         preparation  for  Communion 

And  even  when  the  strife  is  fiercest,  in  "  the  evil  day," 
the  soul  will  be  able  to  "  withstand." 

"  Having  done  all,"  borne  all,  suffered  all  cheerfully,  it 
will  be  able  to  "  stand  "  firm  and  upright. 

Contrast  with  such  a  picture  a  soul  unforgiven,  un- 
cleansed,  unarmed,  fever-stricken,  'hopeless,  falling  an  easy 
prey  to  "  the  wiles  of  the  devil." 

How  needful  that  we  should  observe  the  Apostle's 
admonition : 

"Praying  always  with  all  prayer  and  supplication 
in  the  Spirit,  and  watching  thereunto  with  all  per- 
severance." 

"  Sir,  come  down  ere  my  child  die." 
How  often,  before  the  Altar,  has  the  prayer  gone  up  for 
one  dear  to  us,  sick  in  body,  or  sick  in  soul. 

H*ow  often  has  it  been  offered  for  ourselves,  conscious  of 
the  inroads  of  sin  upon  our  lives. 

"  My  soul  is  full  of  troubles  ;  and  my  life  draweth 
nigh  unto  the  grave." 

The  Collect  seems  the  very  expression  of  our  desires — 
pardon  and  peace,  cleansing  and  a  quiet  mind. 

"  Have  mercy  upon  me,  O  God,  after  Thy  great 
goodness." 

"  Wash  me  throughly  from  my  wickedness :  and 
cleanse  me  from  my  sin." 

"O  give  me  the  comfort  of  Thy  help  again  ;  and 
stablish  me  with  Thy  free  Spirit." 
Pardon  comes  from  Jesus,  and  peace  is  His  loving  gift 
And  cleansing  comes  through  His  most  Precious  Blood, 
and  a  quiet  mind  from  resting  in  His  Wounded  Side. 
Yes ;  Jesus  is  all,  and  He  is  ours,  and  we  are  His : 
"  My  Beloved  is  mine,  and  I  am  His." 


ZTwentB*jffrst  Sunfcas  after  ZTrtnfts    309 

"  Grant  us,  therefore,  gracious  Lord,  so  to  eat  the 
Flesh  of  Thy  dear  Son  Jesus  Christ,  and  to  drink  His 
Blood,  that  our  sinful  bodies  may  be  made  clean  by 
His  Body,  and  our  souls  washed  through  His  most 
Precious  Blood." 

On  those  who  eat  that  Sacred  Body  and  receive  that 
Precious  Blood  there  falls  \.\\Q  peace  of  God. 

A  peace  which  endures  even  in  the  midst  of  strife ; 
a  peace  which  is  the  foretaste  of  Heaven. 

Washed  in  the  Blood  of  the  Lamb,  strengthened  with 
the  Bread  of  Life,  joyful  through  union  with  the  Prince  of 
Peace,  we  can  go  forth  from  the  Altar  to  serve  God  with  a 
quiet  mind. 

In  Preparation — 

"  For  Thy  Name's  sake,  O  Lord,  pardon  mine 
iniquity,  for  it  is  great." 

In  Communion — 

"The  Lord  of  peace  Himself  give  you  peace 
always." 

In  Thanksgiving — 

"  The  work  of  righteousness  shall  be  peace ;  and 
the  effect  of  righteousness,  quietness  and  assurance 
for  ever." 

"  My  people  shall  dwell  in  a  peaceable  habitation, 
and  in  sure  dwellings,  and  in  quiet  resting-places." 


Twenty-'Second  Sunday  after  Trinity 

The  Collect. — Lord,  we  beseech  Thee  to  keep  Thy  house- 
hold the  Church  in  continual  godliness ;  that  through  Thy 
protection  it  may  be  free  from  all  adversities,  and  devoutly 
given  to  serve  Thee  in  good  works,  to  the  glory  of  Thy 
Name  ;  through  Jesus  Christ  our  Lord.  Amen. 

The  Epistle.— Phil.  i.  3.     The  Gospel.— $>\..  Matt,  xviii.  21. 


The  English  Collect  does  not  exactly  reproduce  the 
sense  of  the  Latin. 

The   word    "pietas,"   which   is   translated    "godliness," 
rather  stands  for  God's  Fatherly  care  of  His  family  than  for 
our  religious  character. 
But  it  may  well  cover — 

(a)  His  Fatherly  attitude  to  us  in  care  and  protection. 
(£)  Our   filial   attitude  towards    Him   in   loving   and 
obedient  service.1 

i.  You  may  notice  that  on  the  Sixteenth  Sunday  after 
Trinity  we  prayed  that  God,  of  His  "  continual  pity,"  would 
cleanse  and  defend  His  Church. 

Now  we  ask  that  that  same  Church,  His  Household, 
may  be  kept  in  "continual  godliness." 

The  cleansing  and  defence  of  the  continual  pity  are 
needed  if  the  godliness  is  to  be  continual,  either  in  the  life 
of  the  Church  or  of  the  individual  members. 

1  Bishop  of  Vermont,  "Notes  on  the  Collects." 
310 


after  Uriuits   311 


There  must  be  "adversities."  The  Household  of  God 
on  earth  must  be  "  militant,"  for  the  enemies  who  encom- 
pass the  Church  will  never  cease  to  seek  her  destruction. 

But  —  "God  is  in  the  midst  of  her,  therefore  shall  she 
not  be  removed  :  God  shall  help  her,  and  that  right 
early." 

The  Church  is  founded  on  the  Rock,  and  "  the  gates  of 
Hell  shall  not  prevail  against  it." 

"  See  round  Thine  ark  the  hungry  billows  curling  ; 
See  how  Thy  foes  their  banners  are  unfurling  ; 
Lord,  while  their  darts  envenomed  they  are  hurling, 
Thou  canst  preserve  us." 

In  connection  with  the  life  of  the  Church  two  pictures 
occur  to  us  : 

(i.)    Christ  in  the  storm-tossed  vessel.     '•  Why  are  ye 

so  fearful,  O  ye  of  little  faith  ?  " 

(ii.)  The  Risen  Christ  in  the  midst  of  His  disciples  in 
the  Upper  Chamber.  "When  the  doors  were 
shut  for  fear  of  the  Jews,  came  Jesus  and  stood 
in  the  midst,  and  saith  unto  them,  Peace  be 
unto  you." 

In  connection  with  the  life  of  the  individual  members  of 
the  Household  : 

(i.)    St.  Peter's  deliverance  from  prison.    "  Now  I  know 

of  a  surety  that  the  Lord  hath  sent  His  Angel.' 

(ii.)  The  vision   vouchsafed   to   St.  Paul.     "Be  not 

afraid,  but  speak,  and  hold  not  thy  peace  ;  for 

I  am  with  thee." 

2.  Then  note  — 

(a)  How  the  "  godliness  "  of  the  Household  is  to  show 

itself  —  "  in  good  works." 

(b)  What  is  to  be  its  object  —  "the  glory  of  Thy  Name." 


312          preparation  for  Communion 

"  Freed  by  Thy  protection,"  the  Latin  original  says, 
"  from  all  adversities,  we  may  in  good  works  be  devoted  to 
Thy  Name." 

"  The  Name  of  God,  that  is,  His  Character  as  He  has 
revealed  Himself  to  us,  is  to  be  the  object  of  His  people's 
loving  adoration." 

We  shall  set  forth  the  glory  of  our  God  by  our  good 
works,  as  we  imitate  His  perfections : 

"  Be  ye  followers  (imitators)  of  God  as  dear  children." 
"As  I  have  loved  you,  that  ye  also  love  one  an- 
other." 

"  For  I  have  given  you  an  example,  that  ye  should  do 
as  I  have  done  to  you." 

Think  of  the  words  of  the  Great  Head  of  the  Household 
of  God  with  Calvary  in  view  : 

"  Now  is  my  soul  troubled ;  and  what  shall  I  say  ?  .  .  . 
Father,  glorify  Thy  Name." 

"I  have  glorified  Thee  on  earth." 

Can  there  be  a  higher  motive  than  this ;  following  in  the 
Master's  steps,  to  live,  work,  suffer,  for  the  glory  of  God's 
Name? 


Then  see  how  the  Epistle  comes  in  to  take  up  and  add 
emphasis  to  the  teaching  of  the  Collect. 

God  calls  His  Household  to  work  for  Him,  but  He  Him- 
self first  works  in  them  : 

"  He  Who  hath  begun  a  good  work  in  you  will  per- 
form it  unto  the  day  of  Jesus  Christ." 
That  is  God's  side  in  the  work  of  man's  perfecting ;  then 
follows  the  Household's : 

"This  I  pray,  that  your  lone  may  abound  yet  more 
and  more  in  knowledge,  and  in  all  judgment" — 01 
discernment. 


a\vent£=Seccm&  Sunfcas  after  Urinfts   313 

That  is  the  true  order.  Love  is  to  be  not  a  mere  senti- 
ment, but  founded  on  knowledge  and  discernment  of  the 
Character  of  God. 

And  then  the  issue — 

"  That  ye  may  be  filled  with  the  fruits  of  righteousness," 
that  is,  with  "the  good  works"  of  which  the  Collect  has 
spoken. 

The  life  is  to  be  one  of  progressive  abundance,  cul- 
minating in  perfect  fulness. 

"  In  this  busy  age  we  must  note  particularly  that  good 
works  are  not  valuable  in  themselves,  but  valuable  in  the 
sight  of  God  as  fruits  of  the  work  of  the  Holy  Spirit  within 
our  souls." 

"  They  are  valuable  as  the  outcome  of  that  love  which 
springs  from  the  knowledge  of  God,  and  of  His  relationship 

to  us." 

There  must  be  cultivation  of  the  interior  life  if  the 
external  works  are  to  be  well-pleasing  to  God. 

The  exercise  of  a  naturally  restless  activity,  even  in  the 
name  of  religion,  may  fail  to  find  acceptance  : 

"  Many  will  say  to  Me  in  that  day,  Lord,  Lord,  have 
we  not  prophesied  in  Thy  Name  ?  And  in  Thy  Name 
done  many  wonderful  works  ?  " 

"  Then  will  I  profess  unto  them,  I  never  knew  you." 
St.  Paul  says  that  the  fruits  of  righteousness  "  are  by  Jesus 
Christ." 

Only  by  union  with  the  life  of  Jesus  Christ,  and  by  the 
power  of  his  Spirit,  cherished  within  the  soul,  can  we  hope 
to  bear  fruit  to  "  the  glory  and  praise  of  God." 

In  the  Holy  Gospel  the  king  manifests  the  good  work 
of  forgiveness  to  his  servant. 


314         preparation  for  Communion 

The  debt  could  not  be  discharged  by  the  man's  own 
effort. 

But  he  is  the  king's  servant,  one  of  his  household,  and 
listening  to  his  plea  for  patience,  the  king  "was  moved 
with  compassion,  and  loosed  him,  and  forgave  him  the 
debt." 

The  servant,  unmoved  by  the  compassion  shown  to  him, 
is  unfruitful  in  the  work  of  righteousness. 

He  has  no  patience,  no  compassion,  no  forgiveness  for 
his  neighbour's  debt,  so  trifling  by  comparison  with  that 
from  which  he  has  himself  been  set  free. 

"Father,  forgive  them,"  prayed  our  Master  upon  the 
Cross,  and  God  was  glorified  in  the  prayer  of  His  Divine 
Son. 

"  I  will  never  forgive,"  we  say.  "  I  will  forgive,  but  shall 
never  forget."  And  God's  glory  is  dimmed  by  the  unfor- 
giving spirit  of  His  Household  : 

"  Be  ye  kind  one  to  another,  tender-hearted,  forgiv- 
ing one  another,  even  as  God  for  Christ's  sake  hath 
forgiven  you." 


We,  the  servants  of  our  King,  are  coming  to  Him  in  the 
Holy  Eucharist. 

How  often  have  we  sinned  against  Him,  our  Brother, 
and  how  often  has  He  forgiven  us  ? 

"  Till  seven  times  ?  "  or  "  till  seventy  times  seven  ?  " 

Look  over  your  past  confessions,  and  find  your  answer 
there. 

Not  only  has  He  forgiven  our  sins  of  commission,  but 
our  sins  of  omission. 

As  partakers  of  God's  grace  in  the  Sacraments  of  His 


Sunbap  after  tTrinitp   315 


Church  we  ought  to  have  abounded  "  yet  more  and  more," 
we  ought  to  be  "  filled  with  the  fruits  of  righteousness." 

Our  debt  to  our  King  —  what  words  can  express  it  ?  Who 
can  stand  before  Him  when  He  "  would  take  account  of 
His  servants"? 

Dwell  on  that  truth  :  He  is  our  King,  we  are  His 
servants. 

He  allows  the  plea  —  because  of  our  relationship  to  Him. 
He  has  listened  to  our  plea,  He  has  had  compassion,  He 
has  loosed,  He  has  forgiven. 

And  you  ?  In  the  Presence  of  Jesus,  test  your  forgive- 
ness of  the  little  injuries,  little  slights,  little  wrongs,  partly 
imaginary,  often  magnified,  which  you  may  have  received. 

Do  we,  "  from  our  hearts,"  "  forgive  every  one  his 
brother  their  trespasses  "  ? 

God  waits  for  our  devout  service,  to  be  shown  in  those 
fruits  of  righteousness,  which,  springing  from  union  with 
His  Son,  shall  be  to  the  glory  of  His  Holy  Name. 

As  the  object  of  the  Divine  Compassion  pray,  for  — 

(i.)    Forgiveness  for  past  ingratitude  to  God,  and  hard- 
ness of  heart  towards  your  neighbours. 

(ii.)  Recognition  of  the  longing  of  the  Son  of  God  for 
your  more  perfect  service. 

(iii.)  Devotion  to  the  Holy  Name. 


Twenty-Third  Sunday  after  Trinity 

The  Collect. — O  God,  our  refuge  and  strength,  Who  art 
the  author  of  all  godliness;  Be  ready,  we  beseech  Thee, 
to  hear  the  devout  prayers  of  Thy  Church ;  and  grant  that 
those  things  which  we  ask  faithfully  we  may  obtain  effectu- 
ally ;  through  Jesus  Christ  our  Lord.  Amen. 

The  Epistle.— Phil.  iii.  17.  The  Gospel—^.  Matt, 
xxii.  15. 


"  O  Lord,  Thou  art  my  God  ;  Thou  hast  been  a 
strength  to  the  poor,  a  strength  to  the  needy  in  his 
distress,  a  refuge  from  the  storm,  a  shadow  from  the 
heat." 

"0  God,  our  refuge  and  strength." 
We  prayed  God  last  Sunday  to  keep  His  Household  in 
"continual  godliness." 

This  Sunday,  the  Household,  knowing  well  by  experi- 
ence the  "adversities,"  the  "things  adverse,"  which  hinder 
their  progress  in  godliness,  turn  to  Him  Who  is 
(a)  Their  refuge  ; 
(£)  Their  strength ; 
(c)  The  Author  of  that  godliness  in  which  they  pray 

to  be  kept. 

A  week's  experience  of  the  storm  and  stress  of  life  in  the 
midst  of  the  world  teaches  us  the  need  of  a  refuge. 

Storm-tossed,  beaten  by  the  waves,  with  "rent  cordage, 

shattered  deck,"  we  fly  to  the  Altar  of  our  God  for  refuge. 

316 


SunDap  atter  Urimts    317 


"  Be  still,"  the  Voice  of  Jesus  says  to  us,  "and  know  that 
I  am  God."  "  The  Eternal  God  is  thy  refuge." 

The  world-voices  sound  without  ;  the  echoes  of  its  tumult 
still  reach  our  ears,  but 

"  Thou  shalt  hide  them  privily  by  Thine  own  Pre- 
sence from  the  provoking  of  all  men  ;  Thou  shalt  keep 
them  secretly  in  Thy  tabernacle  from  the  strife  of 
tongues." 

"  My  God  is  the  Rock  of  my  refuge." 
"  Oh  !  how  strong  is  that  Divine  Rock  !     How  sweet  are 
the  clefts  of  that  Rock  !     What  shall  I  fear,  since  I  have 
found  shelter  there  ?  " 

"  If  the  hurricane  rage  around  me  I  shall  not  fear,  for 
that  Rock  will  resist  the  storm  ;  if  the  enemy  pursue  me 
I  will  laugh  him  to  scorn,  being  hidden  in  the  depths  of 
that  Rock." 

"  In  the  clefts  of  that  holy  retreat  my  soul  will  forget  her 
misery  ;  she  will  heal  her  wounds,  and  will  exclaim  — 

"If  the  Lord  Himself  had  not  been  on  my  side 
when  men  rose  up  against  me,  they  would  have  swal- 
lowed me  up.  '  My  help  standeth  in  the  Name  of  the 
Lord,  Who  hath  made  heaven  and  earth.'"1 

But  we  seek  that  refuge  not  merely  in  a  spirit  of  fear, 
but  in  a  spirit  of  trust. 

"  I  will  trust  in  the  covert  of  Thy  wings." 
He  Who  is  our  refuge  is  at  the  same  time  our  strength. 

"They  that  wait  upon  the  Lord  shall  renew  their 
strength." 

"The  rock  of  my  strength,  and  my  refuge,  is  in 
God" 
The  battle  brings  weariness,  and  the  wounds  cause  weak- 

1  "  Meditations  on  the  Eucharist,"  De  la  Bouillerie. 


preparation  for  Communion 


ness.     We  fly  to  Jesus  in  the  Holy  Eucharist  and  find  Him 
to  be  our  "Refuge  and  our  Strength." 

You  know  so  well  what  the  battle  of  life  is.  Ask  your- 
self, What  hope  would  there  be  without  Jesus  in  the  Blessed 
Sacrament  ? 

But  even  more.  God  is  "  the  Author  of  all  Godliness." 
"  Pietas,"  the  word  is,  in  Latin,  piety  or  devotion. 

Marvel  is  added  to  marvel.  God  is  not  only  our  Refuge, 
but  our  Strength;  and,  in  addition,  He  is  the  Source  or 
Fount  of  true  devotion. 

The  spring  flows  from  the  clefts  of  the  Rock. 

"  Drink,  yea,  drink  abundantly,  O  beloved." 

The  Spirit  of  God,  working  within  us,  inspires  the  devo- 
tion which  is  His  due. 

And  that  devotion  finds  utterance  in  "the  devout 
prayers  "  which  we  offer. 

"  The  Spirit  also  helpeth  our  infirmities  :    for  we 
know  not  what  we  should  pray  for  as  we  ought." 

In  order  that  we  may  "obtain  effectually"  we  must  "ask 
faithfully,"  and  the  faithful  prayers  will  be  those  which  are 
offered  in  reliance  upon  the  Holy  Spirit's  guidance  : 
"  Let  him  ask  in  faith,  nothing  wavering." 
"  Praying  in  the  Holy  Ghost." 

What  need  there  is  that  in  our  approach  to  the  Holy 
Eucharist  we  should  seek  the  illumination  of  God  the  Holy 
Ghost. 

We  need  His  guidance  both  in  our  preparation,  and  in 
the  devotions  which  we  offer  before  the  throne  of  God. 

The  Gospel  tells  us  of  those  who  did  not  "ask  faith- 
fully," though  their  request  was  specious  and  outwardly 
innocent  : 


SuuDap  after  Urfnfts     319 


"  Jesus  perceived  their  wickedness,  and  said,  '  Why 
tempt  ye  Me,  ye  hypocrites  ?  '  " 

"Almighty  God,  unto  Whom  all  hearts  be  open,  all 
desires  known,  and  from  Whom,  no  secrets  are  hid." 

We  must  test  and  try  ourselves  before  we  come  into  the 
Sacred  Presence  ;  we  must  test  our  very  prayers,  lest  we  also 
fall  into  condemnation  : 

"  Within  ye  are  full  of  hypocrisy  and  iniquity." 
"  Ye  ask,  and  receive  not,  because  ye  ask  amiss." 
"  Neither  let  us  tempt  Christ,  as  some  of  them  also 
tempted." 

Meditate  upon  the  marvels  of  God's  love  in  the 
Eucharist,  on  all  that  He  does,  and  is  willing  to  do,  for 
you  there. 

The  least  you  can  do  in  response  to  such  Love  is  to 
bring  to  Him  a  pure  heart,  and  the  offering  of  a  true 
devotion. 

And  for  both  you  need  the  aid  of  God  the  Holy 
Ghost. 

"  And  so  the  yearning  strong, 

With  which  the  soul  will  long, 
Shall  far  outpass  the  power  of  human  telling; 

For  none  can  guess  its  grace, 

Till  he  becomes  the  place 
Wherein  the  Holy  Spirit  makes  His  dwelling." 

"I  believe  in  the  Communion  of  Saints." 
"  Brethren,"  says  St.  Paul  in  the  Epistle,  "  be  fol- 
lowers together  of  me,  and  mark  them  which  walk  so 
as  ye  have  us  for  an  example." 

In  the  Church  of  God  we  have  the  glorious  heritage  of 
the  devotion  and  the  pattern  of  the  Saints. 

Their  lives  and  their  victories  are  to  be  our  example  and 
our  encouragement. 


320         preparation  for  Communion 

They  had  but  one  Refuge,  and  one  Strength ;  their  piety 
had  one  Source ;  and  their  prayers  were  effectual  because 
offered  in  faith  in  the  One  Name. 

The  Refuge  is  the  same,  the  Strength  the  same,  the 
Fount  of  spiritual  life  the  same. 

The  difference  is  in  us;  "our  conversation,"  "our 
citizenship  "  is  not  "  in  heaven,"  but  in  earth.  We  do  not 
possess  the  heavenly  mind. 

What  is  the  heavenly  mind  ?  The  mind  which  is  ever 
looking  to  and  looking  for  "  the  Saviour,  the  Lord  Jesus 
Christ " : 

"Set  your  affection  (mind)  on  things  above,  not 
on  things  on  the  earth." 

"  For  ye  are  dead,  and  your  life  is  hid  with  Christ 
in  God." 

He  who  recognises  God  as  the  Refuge  and  Strength  of 
his  life,  who  seeks  the  inspiration  of  the  Spirit  to  guide 
him  in  devotion,  will  grow  day  by  day  in  the  saintly  spirit 
and  the  heavenly  mind. 

"But  I  am  so  far  from  all  this.  I  am  so  earthly.  I 
cannot  attain." 

No,  you  cannot  while  you  look  to  self,  and  not  to  the 
help  which  God  provides  for  you. 

1.  "The  Lord  opened  the  eyes  of  the  young  man; 

and  he  saw;  and,  behold,  the  mountain  was 
full  of  horses  and  chariots  of  fire  round  about 
Elisha." 

You  have  not  only  the  example,  but  the  prayers  of  the 
Saints  of  God  to  help  you. 

2.  "Who  shall  change  our  vile  body,  that  it  may  be 

fashioned  like  unto  His  glorious  Body,  accord- 
ing to  the  working  whereby  He  is  able  even  to 
subdue  all  things  unto  Himself." 


Sunfcas  after  Urinfts    321 


The  Almighty  power  of  the  victorious  Christ  is  pledged 
to  you,  and  that  power  is  able  even  to  subdue  you,  with 
all  your  earthliness,  to  Himself. 

3.  Jesus   stoops   to   you   in  the  Blessed   Sacrament. 
"  Behold,  I  stand  at  the  door  and  knock." 

He  condescends  to  seek  your  love  ;  He  appeals  to  you 
to  take  refuge  in  His  Presence. 

He  humbles  Himself  that  you  may  find  strength  in 
Him. 

He  comes  in  tenderest  guise  that  He  may  win  your 
devotion. 

He  unites  Himself  with  your  prayers,  seeking  so  to 
strengthen  your  faith  that  you  may  "  obtain  effectually." 

In  Preparation  — 

Pray  earnestly  for  the  illumination  of  God  the  Holy 
Ghost,  that  you  may  see  all  that  God  so  lovingly  offers, 
all  that  you  so  thoughtlessly  neglect. 

"Lighten  mine  eyes,  that  I  sleep  not  in  death." 

In  Communion  — 

Endeavour  to  "render  unto  God  the  things  that  are 
God's  "  ;  the  due  acknowledgment  of  His  claims  upon 
you,  and  the  full  devotion  of  your  whole  being. 
"  I  am  Thy  servant  and  Thy  son." 

In  Thanksgiving  — 

In  your  daily  life,  in  all  your  prayers,  especially  at 
the  daily  Eucharist,  strive,  in  grateful  love,  to  be  look- 
ing "for  the  Saviour,  the  Lord  Jesus  Christ." 
"They  saw  no  man  save  Jesus  only." 


TwentyvFourth  Sunday  after  Trinity 

The  Collect. — O  Lord,  we  beseech  Thee,  absolve  Thy 
people  from  their  offences;  that  through  Thy  bountiful 
goodness  we  may  be  delivered  from  the  bands  of  those 
sins,  which  by  our  frailty  we  have  committed :  Grant  this, 
O  Heavenly  Father,  for  Jesus  Christ's  sake,  our  blessed 
Lord  and  Saviour.  Amen. 

The  Epistle.— Col.  i.  3.     The  Gospel.—  St.  Matt.  ix.  18. 


Man  suffering  under  the  sense  of  the  bondage  of  sin 
appeals  to  the  "  bountiful  goodness "  of  God  for  de- 
liverance. 

"  Whosoever  committeth  sin  is  the  servant  of  sin." 
"Know  ye  not  that  to  whom  ye  yield  yourselves 
servants  to  obey,  his  servants  ye  are  to  whom  ye 
obey." 

"  While  they  promise  them  liberty,  they  themselves 
are  the  servants  of  corruption :  for  of  whom  a  man  is 
overcome,  of  the  same  is  he  brought  into  bondage." 
"  The  law  of  habit  obtains  as  surely  in  the  moral  life  as 
in  any  other  sphere  of  action." 

Sin  is  insidious  in  its  approach,  and  progressive  in  its 
character : 

"  When  the  woman  saw  that  the  tree  was  good  for 
food,  and  that  it  was  pleasant  to  the  eyes,  and  a  tree 
to  be  desired  to  make  one  wise,  she  took  of  the  fruit 
thereof,  and  did  eat." 


TTwent^jfourtb  Sunt>as  after  ZTrfnits   323 

From  the  moment  you  encourage  what  approaches  to 
sin,  by  yielding  to  natural  infirmity,  or  by  palliating  neglect 
of  duty,  you  become  the  slave  of  sin. 

The  bondage  at  first  may  appear  slight,  but  gradually 
becomes  heavy  and  galling. 

The  understanding  becomes  darkened,  the  affections 
become  perverted,  the  will  weakened,  the  conscience 
deadened ;  the  whole  being  becomes  enslaved. 

The  process  is  so  gradual  that  we  are  ignorant  of  our 
condition  until  we  make  an  effort  to  be  free. 

Hence  the  need  for  diligent  self-examination,  and  for 
resistance  of  the  beginnings  of  evil. 

Regularity  in  Confession  is  most  helpful  in  guarding 
against  the  formation  of  habits  of  sin,  and  in  checking 
their  growth. 

Two  expressions  invite  attention — 

(a)  "  Our  frailty." 

(£)   "  The  bands  of  those  sins  which  by  our 

frailty  we  have  committed." 

(a)  The   same   word  occurred  in   the  Collect  for 
the  Fourth  Sunday  after  the  Epiphany. 

The  use  of  it  involves  no  intention  of  disclaiming 
responsibility  for  our  sins. 

(fr)  "  Absolve  nexus  quas  contraximus." 
"  Loose  the  bands  which  we  have  knit  together." 
"This  is  the  meaning  of  the  growing  power  and 
danger   of    sins,   committed    not    so    much   in   wil- 
fulness    as   in    frailty;    mere   weakness   of    will,   the 
non-resistance  that  cannot  say  'no'  to  the  tempta- 
tion." ! 
The  thought  of  man's  work  and  God's  work  are  linked 

together. 

1  Bishop  Doane,  "Mosaics." 


324         preparation  for  Communion 

We  bind  ourselves  with  the  habits  of  sin :  God  seeks  to 
unloose  us. 

The  loosing,  or  absolution,  is  to  be  effected  by  the 
working  together  of  our  effort  and  will  with  God's. 

We  seek  to  be  loosed,  not  merely  from  fear  or  shame, 
but  from  sin  itself. 

Not  merely  from  the  fruit  of  sin,  but  from  the  power 
of  sin. 

True,  "  My  wickednesses  are  gone  over  my  head :  and 
are  like  a  sore  burden,  too  heavy  for  rue  to  bear." 

But,  "  I  am  Thy  servant ;  Thou  hast  loosed  my  bonds." 


The  two  miracles  described  in  the  Gospel  afford  illus- 
trations of  the  power  of  Christ  to  loose. 

(i.)  The  woman  with  the  issue  of  blood  is  loosed,  by 
touching  "  the  hem  of  his  garment,"  from  the 
bondage  of  her  infirmity. 

(ii.)  The  daughter  of  Jairus  is  loosed  from  the  bonds 
of  death,  and  raised  to  life. 

Contemplate   the   faith    both   of    the   woman   and    of 
Jairus : 

"  If  I  may  but  touch  the  hem  of  His  garment,  I 
shall  be  whole." 

"My  daughter  is  even  now  dead;  but  come  and 
lay  Thy  Hand  upon  her,  and  she  shall  live." 
The  woman  had  no  doubt  as  to  the  power  of  Jesus  to 
unloose. 

Jairus  had  no  doubt  either  of  His  flower  or  His  will. 
Faith  co-operates  with  the  power  of  God  in  the  work  of 
absolution. 

The    "frailty,"   or  the   powerlessness,    of  man  is  con- 
trasted with  the  power  of  God. 


Uwentp*jfourtb  Sunfcag  after  ZTrinitp   325 

The  woman,  we  read  in  St.  Mark  v.  26 — 

"  Had  suffered  many  things  of  many  physicians,  and 
had  spent  all  that  she  had,  and  was  nothing  bettered, 
but  rather  grew  worse." 

The   daughter  of  Jairus   was   beyond   all    hope    from 
human  means. 

But   to   the  power  of  God   the  child  is  only  asleep, 
although  to  the  powerlessness  of  man  she  is  really  dead. 

The  "  bountiful  goodness "  of  God  is  manifested  in  the 
exercise  of  His  Almighty  power. 


In  the  Epistle  St.  Paul  gives  thanks  for  those  who  are 
exhibiting  in  their  lives  the  fruits  of  loosing,  or  ab- 
solution. 

Note  how  he  dwells  on  the  three  cardinal  virtues,  faith, 
hope,  love. 

And  his  fervent  prayer  for  the  perfecting  of  his  dis- 
ciples through  grace. 

Those  whom  Christ  has  loosed  from  the  bands  of  sin 
and  infirmity,  those  whom  He  has  raised  from  the  dead, 
are  to  be — 

(i.)     "Filled  with  the  knowledge  of  His  Will  in  all 

wisdom." 

(ii.)    "Walking  worthy  of  the  Lord  unto  all  pleasing." 
(iii.)  "Fruitful  in  every  good  work,  and  increasing  in 

the  knowledge  of  God." 
(iv.)   "  Strengthened  with  all  might  according  to  His 

glorious  power." 
(v.)     "Unto    all    patience    and     long-suffering    with 

joy  fulness." 

(vi.)  "Giving  thanks  unto  the  Father,  which  hath 
made  us  meet  to  be  partakers  of  the  inherit- 
ance of  the  Saints  in  light" 


326         preparation  for  Communion 

What  a  contrast  we  can  discern  between  those  who  are 
"tied  and  bound  by  the  chain  of  their  sins"  and  those 
who  by  the  "  bountiful  goodness "  of  God  have  been 
loosed  from  the  bands  which  held  them. 

Only  through  absolution  comes  the  hope  of  walking 
worthy  of  the  Lord,  of  fruitfulness,  and  of  spiritual 
growth. 

Only  through  absolution  can  we  be  made  meet  to  be 
partakers  in  the  inheritance  of  the  Saints. 


How  filled  with  sorrow  we  often  are,  as  we  approach  the 
Holy  Eucharist,  when  we  discern — 

(a)  The  consequences  of  the  habits  of  sin,  which  we 

have  woven  round  our  lives. 
We  want  to  pray,  we  want  to  offer,  we  want  to 

love. 
But   the   habit   of    prayerlessness,    the    habit    of 

neglect,  the  habit  of  undevotion,  frustrates  our 

desire. 

(b)  Our  incapacity  to  free  ourselves.     We  have  tried 

so  many  times  and  in  so  many  ways  to  do 
better. 
We  have  done  everything  except  try  the  right  way, 

and  use  the  right  and  only  means. 
We  need   faith — the  fruit  of  the  Holy  Ghost — in  the 
power  and  willingness  of  God. 

Faith  to  discern  the  power  which  resides  in  the  Sacra- 
ments— "the  hem  of  His  garment." 

Faith  to  bring  us  to  Him  in  our  helplessness.     "  Come 
and  lay  Thy  Hand  upon  me,  and  I  shall  live." 

Yes,   the   soul    is   not   dead,    but   sleeping   under    the 
bondage  of  its  habits. 

The  Advent  call  is  already  sounding  in  the  distance. 


Sunfcas  after  ttrinfts   327 


"Awake  thou  that  sleepest,  and  arise  from  the  dead, 
and  Christ  shall  give  thee  light." 

Listen  to  the  Voice  of  Jesus,  which  speaks  to  us  in  the 
Sacraments  of  His  Church. 

We  come  "  fearing  and  trembling,"  and  fall  down  before 
Him,  and  tell  Him  "  all  the  truth." 

"  Thy  faith  hath  made  thee  whole  ;  go  in  peace  and 
be  whole  of  thy  plague." 

"  Behold,  I  loose  thee  this  day  from  the  chains 
which  were  upon  thine  hand." 

And  then  like  Lazarus  we  sit  "  at  the  Table  with  Him," 
and  receive  that  Food  which  is  able  to  "  preserve  thy  body 
and  soul  unto  everlasting  life." 

He  allows  us  not  merely  to  touch  the  hem  of  His 
garment,  but  to  communicate  with  His  Body,  His  Soul, 
His  Godhead. 

And  Jesus  Himself  pleads  for  us  ;  and  the  Blessed 
Mother  and  the  Saints  pray  for  us,  that  we  may  be  filled, 
may  be  fruitful,  may  be  strengthened,  may  attain  unto  the 
inheritance  "  that  fadeth  not  away." 

In  Preparation  — 

"  Let  us  break  their  bonds  asunder  :  and  cast  away 
their  cords  from  us." 

In  Communion  — 

"  He  hath  sent  Me  to  bind  up  the  broken-hearted, 
to  proclaim  liberty  to  the  captives." 

In  Thanksgiving  — 

"  O  how  plentiful  is  Thy  goodness,  which  Thou 
hast  laid  up  for  them  that  fear  Thee  :  and  that  Thou 
hast  prepared  for  them  that  put  their  trust  in  Thee." 


Twenty>Fifth  Sunday  after  Trinity 

The  Collect. — Stii  up,  we  beseech  Thee,  O  Lord,  the  wills 
of  Thy  faithful  people ;  that  they,  plenteously  bringing  forth 
the  fruit  of  good  works,  may  of  Thee  be  plenteously 
rewarded ;  through  Jesus  Christ  our  Lord.  Amen. 

The  Epistle.—  Jer.  xxiii.  5.     The  Gospel. — St.  John  vi.  5. 


We  have  come  to  the  end,  the  last  Sunday  after  Trinity. 
Next  Sunday  we  shall,  as  we  said  a  year  ago,  "begin 
again." 

Efforts  finished,  efforts  to  be  recommenced;  and  the 
Church,  wishing  that  her  children's  efforts  should  be  both 
fruitful  and  sustained,  bids  us  pray — 

"  Stir  up,  we  beseech  Thee,  O  Lord,  the  wills  of  Thy 
faithful  people  ;  that  they,  plenteously  bringing  forth  the 
fruit  of  good  works." 

God  alone,  as  we  noticed  on  the  Fourth  Sunday  after 
Easter,  can  "  order  the  unruly  wills  of  sinful  men." 

The  will  grows  weary,  feeble,  somnolent,  and  there- 
fore we  pray  God  to-day  to  "stir  up"  the  wills  of  His 
people. 

The  motive  is  set  before  us  in  the  Epistle : 

"The  days  come  that  I  will  raise  unto  David  a 
Righteous  Branch,  and  a  King  shall  reign." 
"Behold  thy  King  cometh  unto  thee,"  is  the  Advent 
warning. 


Uwentg*jfiftb  Sunt>as  after  Urintts    329 


The  life,  and  the  will,  which  is  the  spring  of  the  life, 
must  be  prepared  to  meet  Him,  "and  so  much  the  more 
as  ye  see  the  day  approaching." 

The  Epistle,  contrary  to  the  usual  custom,  is  from  the 
Old  Testament. 

It  is  a  prophecy  of  that  which  was  to  come,  of  the  king- 
dom of  the  future  King : 

"  In  His  days  Judah  shall  be  saved,  and  Israel  shall 
dwell  safely." 

"  And  this  is  His  Name  whereby  He  shall  be  called 
— the  Lord  our  Righteousness." 

And  the  song  of  the  Kingdom  shall  be  the  song  of  deli- 
verance, rising  from  the  ransomed  who  "  dwell  in  their  own 
land,"  and  rejoice  in  the  Eternal  Life  of  their  Lord. 
The  King's  Kingdom  is  the  Holy  Catholic  Church. 
The  King  gave  up  His  life  for  the  ransom  of  His  people, 
but— 

"  I  am  He  that  liveth,  and  was  dead,  and,  behold,  I 
am  alive  for  evermore." 

It  is  the  lesson  of  Easter  which  comes  back  to  our 
minds. 

His  servants,  saved  from  sin  and  death,  "dwell  safely." 
strengthened  by  the  Sacraments  of  His  Church. 

Sons  of  God,  joint-heirs  with  Christ,  they  "  dwell  in  their 
own  land." 

Day  by  day  may  they  draw  near  to  His  Life  in  the  Holy 
Eucharist,  praising  Him  for  the  triumphs  of  His  grace,  re- 
ceiving from  Him  the  "  plenteous  reward  "  of  patient  effort. 
But  still  the  perfect  accomplishment  of  the  prophecy  is 
not  yet  It  shall  be  fulfilled  in  all  its  fulness  in  "  the  day 
of  His  appearing." 


33°         preparation  for  Communion 

Twice  in  the  year  the  Gospel  occurs — 

(i.)  At  Mid-Lent,  when  Christ's  people  are  in  danger 
of  growing  weary,  if  they  are  making  any  Lenten 
effort  at  all. 

(ii.)  At  the  end  of  the  Church's  year;  again  because 
we  grow  weary.  "  Lest  ye  be  weary  and  faint 
by  the  way." 

The  sense  of  the  length  of  the  way  is  so  often  pressing 
upon  us. 

We  have  tried,  we  say — we  are  always  ready  to  make  the 
most  to  ourselves  of  our  efforts — and  we  have  failed,  or  at 
least  we  have  not  met  with  the  success  which  we  think  our 
efforts  deserved. 

The  failure  is  not  so  much  in  ourselves  ;  partly,  of  course 
— we  make  that  concession — but  circumstances  and  people 
have  been  against  us. 

And — this  we  only  say  in  a  whisper — God  has  not  quite 
recognised,  as  we  think  He  should  have  done,  our  little 
strivings  after  better  things. 

Alas  !  how  often,  among  other  weaknesses,  the  weakness 
of  our  memories  escapes  our  notice. 

We  forget  how  intermittent,  how  short-lived,  the  efforts 
on  which  we  look  back  have  been. 

We  forget  how  constant  and  how  assiduous  has  been 
God's  care  for  us. 


Herein  is  one  of  the  blessings  of  belonging  to  the  Holy 
Catholic  Church. 

She  has  her  Liturgy,  and  by  means  of  that  Liturgy  she 
preaches  to  us  "  the  pure  Word  of  God." 

The  Holy  Eucharist  is  the  daily  setting  forth  of  the  love 
of  the  Ever  Blessed  Trinity. 


Suntms  after  Urinitp    331 


The  man  who  listens  there  to  the  teaching  of  the  Holy 
Church  cannot  forget  that  God  cares  for  him. 

There,  week  by  week,  he  learns  not  only  what  God  does, 
but  what  God  is. 

"  God  is  Love  ;  "  there  is  the  fact  and  there  is  the  proof. 
God's  manifestation  in  the  Flesh,  brought  before  us  at 
Christmas  and  Epiphany  —  that  is  the  evidence  to  the  fact. 

"  God  is  Love  ;  "  see  the  proof  in  the  presence  of  the 
Suffering  and  Tempted  Son  of  God  all  through  Lent  and 
Passiontide. 

God  is  Power;  there  is  the  riven  grave,  and  Christ  the 
Victor,  triumphant  over  powers  which  man  alone  could 
never  have  withstood. 

God  is  Truth  ;  for  there  at  Whitsuntide  is  the  pro- 
mise fulfilled  of  the  presence  of  the  Holy  Ghost,  the 
Comforter. 

Love,  Power,  Truth  :  all  found  in  the  One  God,  Father, 
Son,  and  Holy  Ghost. 

This  is  what  the  Church,  by  her  Liturgy,  by  her  course 
of  Fast  and  Festival,  teaches  us  that  God  is. 


Then  think  of  what  God  does — 

(i.)    He  thinks  of  man. 
(ii.)  He  provides  for  him. 

God  thought  of  man  in  his  lost  and  fallen  condition, 
and  provided  salvation  for  him  through  the  Incarnation. 

God  admitted  man  into  fellowship  with  Himself  in  Holy 
Baptism,  and  provides  him  with  the  grace  of  His  Holy 
Spirit. 

God  thinks  of  man  as  he  wanders  afar  from  His  Father's 


332          preparation  for  Communion 

side,  and  provides  for  him  the  means  of  restoration  in  the 
Sacrament  of  Penance. 

God  thinks  of  man,  and  provides  for  him,  as,  feebly  and 
wearily,  he  toils  in  the  Way  of  Life,  the  Bread  which 
cometh  down  from  heaven. 

That  is  the  special  revelation  of  God's  Love  which 
to-day's  Gospel  sets  before  us. 

A  picture  of  the  event  of  a  day.  True,  but  a  pic- 
ture of  the  Love  of  God  throughout  the  endless  day  of 
eternity. 

God  did  care,  always  has  cared,  does  care,  and  will  care, 
and  in  His  care  provide  for  the  wants  of  His  children. 


There  were  the  people  following  Christ ;  with  poor  and 
imperfect,  and  very  often  selfish  motives. 

They  had  seen  His  miracles  on  others,  and  did  not  know 
what  to  make  of  them.  They  were  weary  and  tired  ; 
nothing  seemed  to  come  of  following — only  weariness  and 
hunger. 

Oh,  it  is  so  like  ourselves ;  we  seem  to  see  ourselves  in 
the  throng. 

We  follow,  because  we  should  be  afraid  not  to  do  so  ; 
just  because  others  do,  but  our  motive  is  vague  and 
indefinite. 

We  pray,  but  there  is  so  much  selfishness  in  our  prayers. 
We  want  this  or  that  which  we  think  would  be  profitable 
for  us,  and  we  complain  because  God  knows  best. 

"  I  gave  up  going  to  Confession,  or  to  Holy  Communion, 
because  I  did  not  seem  any  the  better  for  it." 

"  I  have  not  said  my  prayers  for  some  time  past,  because 
they  were  not  answered." 


tCwentg»ffftb  Sun&ap  after  TTrfnits    333 

How  loving  God  is  not  to  answer  the  prayers  of  those 
who  ask  in  such  a  spirit ! 

How  thankful  we  ought  to  be  that  He  to  Whom  we  pray 
is  Infinite  Wisdom,  and  gives  only  that  which  is  really 
good  for  us. 

Yes,  we  are  among  the  multitude  who  follow  Jesus. 

We  have  seen  His  miracles  of  love  and  power  on  others, 
and  we  do  not  like  to  give  up  following.  One  day  perhaps 
He  may  work  a  miracle  on  us. 

It  seems  sometimes  as  though  only  a  miracle  could 
change  us,  could  give  us  a  stronger  will,  a  new  heart,  a  real 
victory  over  self. 

And — we  are  so  tired  ! 


Then  comes  the  revelation.  All  the  time  God  has  been 
thinking  of  us. 

We  have  been  in  the  Sacred  Heart  of  Jesus  all  through 
the  year. 

He  has  walked  with  us,  known  us,  shared  the  burden 
and  heat  of  the  day,  and  is  ready  with  the  provision  of  His 
Love. 

In  the  Holy  Eucharist  we  find  Him. 
Be  still,  my  soul;  cease  tny  words  of  weariness  and 
complaint,  and  listen  to  Him  Who  speaks  and  is  willing  to 
impart  to  thee  Himself. 

"  My  grace  is  sufficient  for  thee." 
"  My  strength  is  made  perfect  in  weakness." 
"  I  will  never  leave  thee  nor  forsake  thee." 
"  All  that  I  have  is  thine." 

O  Master,  Saviour,  God!  Who  hast  borne  with  me, 
pardoned  me,  loved  me,  all  through  the  year,  I  am  Thine ; 
oh,  save  me  ! 


334         preparation  for  Communion 

I  tremble,  and  I  fear  lest  again  I  fall  from  grace  and 
grieve  Thee  by  my  sins. 
Give  me  grace  to  say — 

"  Jesu,  still  lead  on, 

Till  our  rest  be  won  ! 
And  although  the  way  be  cheerless, 
We  will  follow,  calm  and  fearless. 

Guide  us  by  Thy  hand 

To  our  fatherland. 

Jesu,  still  lead  on, 

Till  our  rest  be  won  ! 
Heavenly  Leader,  still  direct  us, 
Still  support,  console,  protect  us, 

Till  we  safely  stand 

In  our  fatherland.     Amen." 


THE   END 


Printed  by  BALLANTYNK,  HANSON  &»  Ctx 
Edinburgh  <&*  London 


for  tf)e  Clergy 


EDITED   BY 

THE  REV.  ARTHUR  W.  ROBINSON,  D.D. 

VICAR  OF  ALLHALLOWS  BARKING  BT  THK  TOWER 

Grown  8vo,  price  2s.  Qd.  net  each  Volume. 


THE  PERSONAL  LIFE  OF  THE  CLERGY.    By  the  EDITOR. 

"We  are  grateful  for  a  little  book  which  will  be  of  service  to  many  priests, 
young  and  old.  We  need  more  priests,  and  such  a  book  may  well  increase  their 
number  by  explaining  the  nature  of  the  life  to  which  a  vocation  to  Holy  Orders 
calls  men  ;  but  we  need  still  more  that  priests  should  realise  the  life  to  which 
they  are  called  and  pledged  ;  and  this  they  can  hardly  fail  to  do  if  they  listen  to 
Mr.  Robinson's  prudent  and  tender  counsels."— Church  Quarterly  Review. 

PATRISTIC  STUDY.  By  the  Rev.  H.  B.  SWETK,  D.D.,  Regius 
Professor  of  Divinity  in  the  University  of  Cambridge. 

"  The  whole  of  the  work  which  this  little  volume  contains  is  most  admirably 
done.  Sufficient  is  told  about  the  personal  history  of  the  Fathers  to  make  the 
study  of  their  writings  profitable."— Church  Quarterly  Review. 

THE  MINISTRY  OF  CONVERSION.    By  the  Rev.  A.  J.  MASON, 

D.D.,  Master  of  Pembroke  College,  Cambridge,  and  Canon  of  Canterbury. 

"  Canon  Mason  has  given  a  manual  that  should  be  carefully  studied  by  all, 
whether  clergy  or  laity,  who  have  in  any  way  to  share  in  the  '  Ministry  of  Con- 
version' by  preaching,  by  parochial  organisation,  or  by  personal  influence."— 
Scottish  Guardian. 

FOREIGN  MISSIONS.  By  the  Right  Rev.  H.  H.  MONTGOMKBT, 
D.D.,  formerly  Bishop  of  Tasmania,  Secretary  of  the  Society  for  the  Pro- 
pagation of  the  Gospel  in  Foreign  Parts. 

"  Bishop  Montgomery's  admirable  little  book.  .  .  .  Into  a  limited  compass  he 
has  compressed  the  very  kind  of  information  which  gives  one  an  adequate  im- 
pression of  the  spirit  which  pervades  a  religion,  of  what  is  its  strength  and 
weakness,  what  its  relation  to  Christianity,  what  the  side  upon  which  it  must 
be  approached. " — Church  Quarterly  Review. 

THE  STUDY  OF  THE  GOSPELS.    By  the  Very  Rev.  J.ABMITAOB 

ROBINSON,  D.D.,  Dean  of  Westminster. 

"  Nothing  could  be  more  desirable  than  that  the  Anglican  clergy  should  be 
equipped  with  knowledge  of  the  kind  to  which  this  little  volume  will  introduce 
them,  and  should  regard  the  questions  with  which  Biblical  study  abounds  in  the 
candid  spirit,  and  with  the  breadth  of  view  which  they  see  here  exemplified."— 
Spectator. 

A  CHRISTIAN  APOLOGETIC.     By  the  Very  Rev.  WIUOBD  L. 

BOBBINS,  Dean  of  the  General  Theological  Seminary,  New  York. 

"  We  recommend  this  handbook  with  confidence  as  a  helpful  guide  to  those 
clergy  and  teachers  who  have  thoughtful  doubters  to  deal  with,  and  who  wish 
to  build  safely  if  they  build  at  all."—  Church  of  Ireland  Gazette. 

PASTORAL  VISITATION.  By  the  Rev.  H.  E.  SAVAOK,  M.A., 
Vicar  of  Halifax,  and  Hon.  Canon  of  Durham. 

"  This  is  an  excellent  book." —Spectator. 

LONGMANS,     GREEN,     AND     CO. 

TXDNDON,   NEW  YORK,   AND  BOMBAY 
1 


Handbooks  for  the  Clergy— continued. 

AUTHORITY    IN    THE    CHURCH.      By  the  Very  Rev.   T.   B. 
STRONG,  D.D.,  Dean  of  Christ  Church. 

"  This  is  a  valuable  and  timely  book,  small  in  bulk,  but  weighty  both  in  style 
and  substance.  .  .  .  The  Dean's  essay  is  an  admirable  one,  and  is  well  calcu- 
lated to  clear  men's  minds  in  regard  to  questions  of  very  far-reaching  im- 
portance. "—Guardian. 

THE  STUDY  OF  ECCLESIASTICAL  HISTORY.    By  the  Right 

Rev.  W.  E.  COLLINS,  D.D.,  Bishop  of  Gibraltar. 

"This  little  book  is  worth  its  weight  in  gold.  As  a  well-informed  and 
thorough-going  discussion  of  historical  method  we  do  not  know  its  equal.  It  is 
written  in  a  clear  and  attractive  style.  ...  It  should  be  read  by  all  students  of 
history." — Cambridge  Review. 

RELIGION  AND  SCIENCE.      By  the  Rev.  P.  N.  WAQGETT,  M.A., 
of  the  Society  of  St.  John  the  Evangelist,  Cowley. 

"  The  main  result  of  this  remarkable  book  is  to  present  the  clergy  for  whom 
it  is  intended  primarily  (but  we  hope  by  no  means  entirely,  for  it  should  appeal 
even  more  forcibly  to  the  other  camp,  to  the  professors  than  to  the  preachers), 
with  a  point  of  view." — Church  Times. 

LAY  WORK  AND  THE  OFFICE  OF  READER.     By  the  Right 
Rev.  HUYSUE  YKATAIAN-BIGGS,  D.D.,  Bishop  of  Worcester. 

"A  wise  and  valuable  little  book.  Bishop  Yeatman-Biggs  knows  what  he  is 
writing  about;  he  has  packed  into  a  small  space  all  that  most  people  could 
desire  to  learn,  and  he  has  treated  it  with  sense  and  soberness,  though  never 
with  dulness."— Church  of  Ireland  Gazette. 

CHURCH    MUSIC.      By  A.  MADELEY  RICHARDSON,   Mus.   Doc., 
Organist  of  South wark  Cathedral. 

"Probably  scarcely  a  clergyman  in  the  country  would  fail  to  benefit  by  Dr. 
Richardson's  fifth  and  sixth  chapters  on  the  clergyman's  part  of  the  church 
services.  Throughout  the  little  book  its  earnestness  and  its  thoughti'ulness  for 
the  reader  command  respect."— Record. 

ELEMENTARY  SCHOOLS.    By  the  Rev.  W.  FOXLEY  NOKBIS,  M.A., 

Rector  of  Barnsley,  and  Hon.  Canon  of  Wakefleld. 

"Every  young  clergyman  should  master  the  contents  of  this  handbook." — 
Carlisle  Diocesan  Gazette. 

CHARITABLE  RELIEF.     By  the  Rev.  CLEMENT  F.  ROGERS,  M.A. 
"  This  practical  and  suggestive  manual  should  be  earnestly  commended  to  the 
parochial  clergy.    It  is  written  clearly  and  concisely,  and  with  a  thorough  grasp 
of  the  subject." — Guardian. 

INTEMPERANCE.      By   the  Right  Rev.  H.  H.  PEBEIRA,  D.D., 

Bishop  of  Croydon. 

"The  methods  for  working  reform  suggested  by  Dr.  Pereira  are  eminently 
practical.  He  points  out  what  can  be  done  by  Acts  of  Parliament,  but  makes  it 
plain  that  the  heart  of  the  evil  can  only  be  reached  by  personal  effort  on  the 
part  of  the  clergy." — Guardian. 

THE  LEGAL  POSITION  OF  THE  CLERGY.    By  PHILIP  VKRNON 

SMITH,  M.A.,  LL.D.,  Chancellor  of  the  Diocese  of  Manchester.    Crown  8vo, 

2s.  6d.  net 

"  It  will  be  found  a  most  useful  book  for  reference  on  the  many  questions 
which  are  continually  arising  in  connection  with  the  duties  of  the  clergy  and 
their  legal  position."— Church  Family  Newspaper. 


LONGMANS,     GREEN,     AND     CO. 

LONDON,  NEW  YORK,  AND  BOMBAY 
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